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THE 


BY   GRACE    AGUILAR, 


OP  HACKNEY,   ENGLAND. 


"Thou  makest  us  a  reproach  to  our  neighbours,  a  scorn  and 
derision  to  them  that  are  round  about  us, — yet  have  we  not  for- 
gotten thee." — PSALM  xlir. 

"  Ye  are  my  witnesses,  saith  the  Lord,  and  my  servant  whom  I 
have  chosen,  that  ye  may  KNOW  and  BELIEVE  me.  This  people 
have  I  formed  for  myself,  they  shall  show  forth  my  praise." — 
ISAIAH  xliii.  10,  21. 


EDITED  BY  ISAAC  LEESER, 

OP   PHILADELPHIA. 


PHILADELPHIA: 

PUBLISHED  AT  NO.  1  MONROE  PLACE. 
5602. 


SHEMANG    YISRAEL. 

HEAR,  o  ISRAEL:  THE  LORD  OUR  GOD,  THE  LORD  is  ONE.  AND 
THOU  SHALT  LOVE  THE  LORD  THY  GOD  WITH  ALL  THY  HEART, 
AND  WITH  ALL  THY  SOUL,  AND  WITH  ALL  THY  MIGHT.  AND 
THESE  WORDS,  WHICH  I  COMMAND  THEE  THIS  DAY,  SHALL  BE  UPON 
THY  HEART:  AND  THOU  SHALT  TEACH  THEM  DILIGENTLY  UNTO 
THY  CHILDREN,  AND  SHALT  SPEAK  OF  THEM  WHEN  THOU  SITTEST 
IN  THY  HOUSE,  AND  WHEN  THOU  WALKEST  BY  THE  WAY,  AND 
WHEN  THOU  LIEST  DOWN,  AND  WHEN  THOU  RISEST  UP.  AND 
THOU  SHALT  BIND  THEM  FOR  A  SIGN  UPON  THY  HAND,  AND  THEY 
SHALL  BE  AS  FRONTLETS  BETWEEN  THY  EYES.  AND  THOU  SHALT 
WRITE  THEM  UPON  THE  DOOR-POSTS  OF  THY  HOUSE,  AND  ON  THY 

GATES. 

DEUTERONOMY  vi.  4-9. 


C.  Sherman  &  Co.  Printers,  19  St.  James  Street 


TO  HER 

WHOSE  PRECEPTS  AND  EXAMPLE 
ORIGINALLY    INSPIRED    THE    SENTIMENTS    CONTAINED 

IN  THE   FOLLOWING  PAGES, 
THE    TENDER    GUARDIAN    OF    MY    INFANCY, 

THE  SOLE  INSTRUCTRESS  OF  MY  YOUTH, 

THE   FAITHFUL   FRIEND   OF   RIPER  YEARS, 

TO 

MY  BELOVED  MOTHER, 

<£!)fs  Volume 

IS  MOST  GRATEFULLY  AND  AFFECTIONATELY  INSCRIBED. 


EDITOR'S   PREFACE. 

IT  is  with  a  high  degree  of  gratification  that  I  am  enabled  to  in- 
troduce to  our  religious  public  a  new  labourer  in  the  elucidation  of 
our  time-honoured  faith,  in  the  person  of  Miss  Aguilar,  the  author 
of  the  present  publication.  This,  however,  is  not  her  first  work  ; 
as  about  four  years  since  she  committed  to  the  press  a  translation 
of  the  "  Israel  Defended,"  by  Don  Isaac  Orobio,  the  brave  and  un- 
daunted defender  of  the  Mosaic  religion.  In  addition  to  this  Miss 
A.  has  written  several  fugitive  poetical  and  prose  pieces,  few  only 
of  which  have  reached  me. 

My  first  published  sermons  having  attracted  the  kind  attention 
of  Miss  A.,  she  requested  me  to  undertake  the  editorial  supervision 
of  her  MS.  work  on  the  "  Spirit"  of  our  religion.  I  shall  readily 
be  believed  when  asserting,  that  I  felt  truly  happy  that  such  a  de- 
mand had  been  made  upon  me ;  and  I  accordingly  offered  my  ser- 
vices to  do  as  I  was  desired.  Somewhat  more  than  two  years  ago, 
Miss  A.  having  finished  her  work  sent  it  out  to  America  through 
a  private  channel ;  but  from  some  cause  unknown  it  never  reached 
me.  She  had  accordingly  to  undertake  the  laborious  task  of  re- 
writing it  from  her  original  sketches,  and  she  completed  it  anew 
about  this  time  last  year.  Last  May  I  at  length  received  this  long 
expected  book,  and  had  it  not  been  for  many  unforeseen  interrup- 
tions, its  publication  would  not  have  been  delayed  till  this  time. 
The  work  is  now,  however,  safely  afloat  on  the  ocean  of  public 
opinion ;  and  I  assure  my  friends  that  they  cannot  afford  me  a 
greater  pleasure  than  to  receive  kindly  and  favourably  the  offering 
on  the  shrine  of  our  religion  so  beautifully  offered  by  our  distant 
sister,  distant  only  in  body,  because,  though  residing  in  another 
hemisphere,  her  spirit  is  linked  to  ours  by  the  ties  of  national  con- 
sanguinity and  the  bonds  of  one  belief  in  the  same  kind  and  omni- 
potent God,  whose  are  the  sea  and  the  dry  land. 

It  would  not  become  rne  to  speak  of  the  merits  of  this  work,  as 
it  might  be  supposed  that  I  were  but  offering  the  usual  and  fulsome 
adulation,  which  it  is  only  too  much  the  fashion  to  offer  to  an  au- 
thor. Yet  I  may  say  without  hesitation,  that  our  females  will  find 
in  it  many  passages  peculiarly  calculated  to  win  and  arrest  their 
attention  by  their  elegant  imagery  and  truly  delicate  portraiture. 

* 


vi  EDITOR'S  PREFACE. 

Few  indeed,  whether  male  or  female,  but  must  rise  refreshed  and 
invigorated  by  a  new  feeling-  of  religious  hopefulness  called  forth 
by  the  pious  aspirations  which  are  scattered  throughout  these 
pages,  and  be  the  more  strongly  impressed  with  the  beatifying 
principles  of  our  religion ;  seeing,  as  they  must  do,  that  the  argu- 
ment so  strongly  brought  home  to  the  judgment  of  all  is  not  fur- 
nished by  a  man  PAID  to  preach  our  doctrines,  but  by  a  woman 
whose  own  experience  has  taught  her  the  blessedness  and  life 
springing  from  the  living  fountain  of  the  code  and  law  of  Moses. 
This  voluntary  testimony  is  worth  much  more  than  a  highly  elabo- 
rate treatise  by  one  deeply  learned  in  the  law ;  and  despite  of  oc- 
casional errors,  which  are  for  the  most  part  animadverted  upon  in 
the  notes  appended  to  the  text,  I  have  no  doubt  but  that  it  will  aid 
greatly  in  diffusing  a  true  spirit  of  religion,  and  assist  our  fellow- 
believers  to  lean  in  their  joys  and  afflictions  with  confiding  trust 
upon  the  Holy  One  of  Jacob  their  Rock  and  Redeemer. 

I  rejoice  greatly,  that  a  gifted  daughter  of  Israel  has  at  length 
appeared,  who  does  not  disdain  to  stand  forth  as  the  champion  of 
her  ancient  creed,  and  who,  forsaking  for  awhile  the  field  of  secular 
literature  where  both  fame  and  profit  await  the  successful  aspirant, 
links  her  fate  with  those  ardent  few  who  hesitate  not  to  avow  their 
abiding  hope  in  the  law  of  their  Hebrew  forefathers,  and  who  seek 
for  no  better  reward,  than  to  see  their  own  religion  followed  and 
its  adherents  honoured,  not  for  the  possession  of  wealth  and  power, 
but  for  the  possession  of  a  piety  and  a  devotedness  to  their  God, 
which  can  proceed  solely  from  hopes  whose  birth  is  in  heaven  and 
whose  ending  is  only  in  eternity. 

My  editorial  labours  were  restricted,  by  the  express  direction  of 
the  author,  to  correcting  the  text  where  I  might  discover  obscuri- 
ties, and  appending  notes  where  they  were  required.  I  have  ful- 
filled both  parts  of  the  pleasant  task  assigned  me  with  honest 
fidelity,  and  with  all  the  accuracy  I  could  command.  Of  course 
perfect  freedom  from  faults  I  do  not  claim  either  for  my  friend  or 
myself;  and  any  slight  inaccuracies  which  may  be  discovered  here 
and  there  will,  I  trust,  be  viewed  with  the  usual  indulgence  which 
I  have  hitherto  received.  For  all  the  notes  bearing  my  initials  I 
am  alone  responsible ;  since,  owing  to  the  distance  between  us,  the 
author  had  no  opportunity  of  seeing  them  before  they  appeared  in 
print. 

The  chief  points  of  difference  between  Miss  Aguilar  and  myself 


EDITOR   8    PREFACE.  Vil 

are  her  seeming  aversion  to  the  tradition,  and  her  idea  that  the 
teaching  of  mere  formal  religion  opens  the  door  to  the  admission  of 
Christianity.  The  reader  will  easily  perceive  from  my  notes  to 
various  passages,  that  I  believe  the  traditions  of  our  fathers  of 
vital  importance  in  elucidating  the  words  of  Scripture  and  regula- 
ting our  course  of  action.  And  I  insist  in  concert  with  all  who 
have  duly  weighed  the  subject  that,  without  claiming  infallibility 
for  the  sayings  and  decisions  of  our  Rabbins,  they  are  nevertheless 
entitled  to  be  listened  to  with  profound  respect  and  to  be  obeyed 
as  holy  ancestral  customs,  unless  indeed  they  flatly  contradict  the 
text  of  Scripture  and  the  legitimate  common  sense  deductions 
therefrom.  It  is  too  evident  for  denial  by  the  most  prejudiced, 
that  a  discretionary  power  was  conferred  by  the  law  of  Moses 
upon  the  various  chief  tribunals  for  the  time  being,  (see  Deut. 
xvii.  10 ;)  and  their  decisions,  together  with  the  oral  traditions  de- 
livered by  Moses  himself  to  the  elders,  always  constituted  our 
customs,  and  are  what  we  term  the  oral  law,  or  tradition.  That 
many  things  may  have  crept  in  in  process  of  time,  neither  war- 
ranted by  the  strict  letter  of  the  law  nor  necessary  for  any  useful 
purpose,  I  will  neither  deny  nor  affirm,  for  this  is  not  the  place  to 
do  so ;  but  this  much  may  be  asserted  without  fear  of  contradiction, 
that  without  traditional  authority  there  could  be  no  Jewish  con- 
formity; since  others  use  the  Bible  as  well  as  we  do,  and  still  their 
conduct  is  so  totally  different  from  ours.  Now  what  constitutes 
this  difference,  but  our  mode  of  interpretation  1  And  whence  is 
this  derived,  but  from  tradition  ?  I  regret  that  the  small  space  I 
am  necessarily  limited  to  in  this  preface  prevents  me  from  en- 
larging on  the  subject ;  but  I  may  say  once  for  all,  that  Jews  are 
not  safe  unless  they  abide  by  the  doctrines  whicli  have  been  handed 
down  as  derived  from  and  based  upon  the  Bible ;  and  though  all 
may  not  be  able  to  get  a  comprehensive  knowledge  of  the  minutiae 
of  the  laws,  it  is  scarcely  to  be  doubted,  that  there  will  be  always 
educated  men  whose  business  it  is  to  devote  their  whole  attention 
to  their  religion  and  to  be  at  all  hours  ready  to  show  the  people 
the  way  they  should  go,  and  to  distinguish  between  the  clean  and 
the  unclean  no  less  than  between  the  morally  right  and  wrong. 

In  regard  to  the  approach  to  Christianity  by  the  formalist,  I  must 
remark  that  there  seems  to  be  no  connexion  between  the  two,  any 
more  than  the  apostacy  to  paganism  or  the  Islam  where  either  of 
these  prevails.  The  Jew  embraces  Christianity,  if  at  all,  by  his 


V1I1  EDITOR    S    PREFACE. 

desire  for  some  tangible  advantages  which  his  change  is  supposed 
to  bring,  or  from  a  mere  ignorance  of  the  principles  of  his  own  be- 
lief. It  is,  therefore,  not  because  a  person  is  a  formalist,  only  be- 
cause he  is  ignorant  of  his  duties  and  their  intent;  and  accordingly 
those  who  have  received  no  religious  education  are  more  likely  to 
swerve  than  they  who  have  been  instructed  though  faultily ;  for  if 
these  last  fall  it  is  not  from  ignorance,  but  from  wickedness.  Be- 
sides, in  free  countries,  such  as  America  and  France,  Jews  do  not 
embrace  Christianity  so  much  as  become  indifferent,  and  only  coa- 
lesce through  marriage  or  entire  neglect  of  all  religion  with  the 
multitude  around  them,  simply  because  they  do  not  care,  not  be- 
cause they  do  not  believe.  Indifference  therefore  is  a  far  greater 
enemy  to  us  than  conversion ;  and  upon  the  former  Miss  A.  has 
said  but  little,  whilst  she  has  expressed  more  fears  of  the  latter 
than  I  believe  warranted  by  the  facts. 

However  my  acquaintance  with  late  events  in  Europe  is  not 
sufficiently  extensive  to  hazard  an  opinion  on  either  side ;  and  I 
hope  fervently  that  the  Guardian  of  Israel  who  has  so  long  pre- 
served us  from  annihilation  may  farther  bless  and  protect  us,  and 
give  effectiveness  to  the  earnest  labours  of  His  servants  to  spread 
a  knowledge  of  His  law  among  His  chosen  people. 

In  conclusion  I  will  merely  state,  that  late  events,  which  some 
weak  in  faith  have  thought  fraught  with  danger  to  our  national 
unity,  will  surely  prove  in  the  end  of  the  utmost  benefit.  Inquiry 
will  be  called  forth ;  men  of  godliness  will  hasten  forward  to  teach 
and  proclaim  aloud  the  word  of  God  ;  the  spirituality  of  our  faith,  as 
has  been  done  in  the  present  work,  will  be  duly  exemplified ;  love 
for  our  observances  will  be  greatly  increased ;  and  labourers  of  both 
sexes  will  not  be  wanting  to  work  with  undismayed  courage  for 
the  promotion  of  the  kingdom  of  Heaven  in  truth,  faithfulness  and 
humility. — With  these  few  and  brief  observations  I  surrender  the 
work  of  my  friend  to  the  approbation  of  our  religious  community ; 
little  doubting  but  that  she  may  meet  with  sufficient  success  to 
cause  her  never  to  regret  the  hours  she  has  devoted  to  a  task  of 
all  others  the  most  pleasing,  of  having  guided  many  to  righteous- 
ness, and  caused  the  drooping  spirit  to  revive  in  renewed  strength 
and  hope  in  the  Author  of  all  the  blessings  that  are  ours  here  and 
in  the  life  everlasting. 

ISAAC  LEESER. 

PI,-I,^OI  h-,    S  Tebeth  21,  5f>02. 
Ihiladelphia,    j  January  3,' 1842. 


PREFACE. 

EXPOSING  a  work,  which  has  long  been  the  darling  object  of 
an  author's  cares,  the  treasured  subject  of  his  secret  thoughts, 
the  companion  of  private  hours,  to  the  eye  of  a  censorious  world, 
must  ever  be  attended  with  many  varied  and  conflicting  feelings, 
more  particularly  if  that  treasured  subject  be  theology.  The 
scrutiny,  the  criticism  lavished  on  thoughts  of  a  light  and  evan- 
escent nature,  may  be  heard  with  a  smile ;  the  condemnation  or 
approval  of  peculiar  sentiments  and  feelings,  may  be  attended 
with  a  degree  of  pain,  which,  however,  can  at  length  become 
indifference ;  but  when  it  is  those  deepest,  dearest,  most  precious 
feelings  of  the  heart  included  in  that  one  word,  Religion, — indif- 
ference can  never  blunt  the  pain,  or  ease  the  trembling  doubt 
which  ever  attend  their  exposure  to  a  world. 

The  earnest  desire  to  do  good  can  alone  nerve  the  spirit  to  face 
pain,  scorn,  contumely — even  the  charge  of  hypocrisy : — yet  even 
this  motive  may  be  turned  and  twisted  by  the  scorner;  and  the 
breathings  of  a  spirit  painfully  sensible  of  its  own  unworthiness, 
fully  conscious  how  vain  are  its  struggles  to  walk  on  steadily  in 
the  path  it  has  laid  down  as  that  which  the  word  of  God  points 
out — often  sinking  in  grief  and  deep  despondency,  at  the  immense 
distance  which  severs  it  from  the  goal  it  pants  and  longs  to  seek 
— these  very  breathings  may  be  regarded  as  mere  declamatorial 
eloquence,  as  doctrines  well-fitted  for  the  distant  crowd,  but 
unfelt  by  those  who  can  so  glibly  and  smoothly  give  them  vent 
in  words. 

Even  to  this  wrong  the  author  of  a  theological  work  must 
invariably  submit,  and  nerve  his  mind  to  hear  his  most  sacred 
feelings  canvassed  alike  by  the  sceptic  and  the  scorner,  the 
bigotted  and  the  irreligious — even  by  those  whose  approval  he 
may  most  earnestly  desire. 


X  PREFACE. 

To  the  Hebrew  theologist  these  trials  and  difficulties  are  in- 
creased ;  for  besides  the  enemies  of  his  own  faith,  (which  a  clear 
and  candid  statement  of  religious  facts  seldom  fails  to  create,)  he 
has  to  encounter  both  open  and  covered  attacks  of  the  religions 
around  him ; — he  must  prepare  defence  for  all  that  he  has  promul- 
gated concerning  his  peculiar  belief; — he  must  not  be  surprised  to 
find  all  that  he  has  brought  forward  simply  to  demonstrate  the 
difference  between  his  creed  and  that  of  others  treated  as  attacks 
challenging  reply ; — he  must  strengthen  himself  to  mark  unmoved 
his  most  charitable  and  benevolent  feelings  trampled  upon,  or 
totally  disregarded  ; — he  may  see  all  that  he  fondly  hoped  would 
aid  the  cause  of  love  to  God  and  charity  to  man  turned  into 
weapons  of  bitterness  and  strife — the  good  he  hoped  to  see, 
changed  into  evil ;  and  often  and  often  he  may  long  to  recall 
the  words  that  he  has  written,  but  in  vain. 

The  author  of  the  following  work  is  well  aware  of  all  this ; 
and  yet  so  powerful  within  her  is  the  hope  that  it  may  be  per- 
mitted to  find  some  response  in  the  gentle  minds  of  her  own  sex, 
to  awaken  one  lethargic  spirit  to  a  consciousness  of  its  own 
powers,  its  own  duties,  to  lift  up  one  heart  in  increased  devotion 
to  its  Creator,  and  benevolence  to  its  fellow-creatures :  that  still 
she  sends  it  forth,  trusting  it  to  Him  whose  blessing  can  alone 
render  it,  in  His  own  good  time,  of  service  to  His  people. 

To  the  mothers  and  daughters  in  Israel  its  pages  are  more  par- 
ticularly addressed,  for  to  them  is  more  especially  entrusted  the 
regeneration  of  Israel.  A  preface  is  scarcely  the  place  to  speak 
of  the  important  influence  of  women :  yet  to  them,  and  them  only, 
are  the  earliest  years  of  man  committed ;  from  their  lips  must  the 
first  ideas  on  all  subjects  be  received;  and  on  them  yet  more 
particularly  devolves  the  task  of  infusing  that  all-important  but 
too  often  neglected  branch  of  education,  religion.  By  them,  per- 
haps, this  endeavour  to  lighten  their  labours  may  be  welcomed  in 
the  same  kindly  spirit  in  which  it  is  written.  The  religion  which 
it  breathes  may  be  deemed  too  heartspringing,  too  feminine,  too 


PREFACE.  XI 

clinging',  to  find  its  reply  amid  the  sons  of  her  people  :  yet  those 
very  sentiments,  if  insensibly  instilled  by  the  Hebrew  mother  in 
her  religious  exhortations  to  her  children,  may  fall  with  greater 
influence  than  did  they  proceed  more  from  the  head  than  from  the 
heart  She  need  not  fear  that  they  will  degenerate  into  slavery, 
that  her  sons  will  receive  the  scornful  appellation  of  saints  when 
they  enter  the  world.  The  man  will  retain,  revere,  and  bless  the 
religion  of  his  infancy,  and  bear  it  with  him  as  a  shield  of  defence 
and  robe  of  glory.  His  bolder  heart,  his  hardier  frame,  while  it 
strengthens  and  retains  its  early  impressions,  will  deprive  them 
of  all  which  might  be  considered  too  feminine  and  dependant 
While  to  her  daughters  the  piety  of  the  heart  and  the  affections 
will  at  once  give  strength  for  the  trials  of  life,  hallow  domestic 
and  social  duty,  purify  their  simplest  pleasures,  and,  fitting  them 
in  their  turn  to  lead  their  offspring  in  the  same  blessed  path, 
render  them  worthy  helpmates  of  regenerated  Israel. 

When  therefore  the  author  looks  to  her  own  sex  for  the  support 
and  countenance  of  her  labours — when  it  is  to  them  that  they  are 
principally  addressed : — she  ventures  to  hope  that  from  all  undue 
presumption  her  efforts  may  be  absolved.  Her  aim  is  to  aid,  not 
to  dictate ;  to  point  to  the  Fountain  of  Life,  not  presumptuously  to 
lead;  to  awaken  the  spirit  to  its  healing  influence,  to  rouse  it  to  a 
sense  of  its  own  deep  responsibilities,  not  to  censure  and  judge. 

The  hours  of  reflection,  which  attended  alike  the  composition 
and  the  writing  of  this  volume,  awakened  her  too  strongly  and 
keenly  to  a  sense  of  her  own  weakness  and  utter  incapacity  of 
herself  to  keep  the  law  of  her  God  as  her  heart  desires,  ever  to 
permit  her  pronouncing  a  harsh  judgment  on  her  fellow-creatures ; 
and  if  there  are  passages  which  seem  to  belie  this  assertion,  she 
can  only  declare  they  are  as  completely  contrary  to  her  senti- 
ments as  to  her  intention. 

One  other  incentive  has  urged  her  to  the  publication  of  her 
work — the  hope  that  it  may  assist  the  followers  of  other  creeds 
in  obtaining  a  truer  and  kinder  estimate  of  the  Jewish  religion 


Xll  PREFACE. 

than,  from  the  scarcity  of  theological  writings  amongst  the  He- 
brews, they  now  possess.  It  is  not  from  argumentative  works 
that  the  true  spirit  of  a  religion  can  be  discovered ;  and  yet  with 
the  exception  of  one  or  two,  these  are  the  only  kind  found  in 
a  Jewish  library.  Could  Christians  once  properly  understand 
the  pure  spirit  of  the  Mosaic  faith,  the  real  intent  of  all  its  cere- 
monies, the  immortal  hopes,  the  universal  benevolence  it  breathes, 
the  strength  it  infuses,  the  comfort  it  bestows :  they  would  perhaps 
see  how  perfectly  unnecessary  it  is,  either  for  the  Hebrew's  happi- 
ness in  heaven  or  his  spiritual  welfare  upon  earth,  to  make  him  a 
convert  to  their  faith.  And  if  their  desire  and  efforts  towards  con- 
version yet  continue  unabated,  the  youthful  Hebrew  would  at  least 
be  preserved  from  the  danger  arising  from  the  urging  of  the  above 
mentioned  plea.  The  hopes  of  heaven  and  comfort  on  earth  can 
have  no  weight  with  those  who  discover  both  in  the  religion  of 
their  fathers ;  and  converters  must  adopt  some  other  argument. 
But  it  is  the  author's  earnest  hope,  that  a  fair  and  candid  perusal 
of  these  pages  will  remove  many  of  the  prejudices  concerning  the 
Hebrew  nation,  by  drawing  aside  the  blinding  veil  in  which  igno- 
rance had  enveloped  her,  and  touch  some  hearts,  which  are  not 
entirely  closed  against  conviction  and  benevolence,  with  love  and 
veneration  for  that  people  so  long  the  standing  witness  alike  of 
the  truth  of  God  and  of  His  word. 

It  may  be,  that  her  hopes  are  too  presumptuous,  her  wishes  too 
ambitious  ever  to  be  realized;  but  it  is  in  the  power  of  the 
universal  Father  to  bless  the  lowliest  efforts  of  His  servants : 
and  if  He  will,  even  this  unpretending  volume  may  be  permitted 
to  bring  forth  good.  Trusting  in  His  blessing,  not  in  the  merits 
of  her  work,  the  author  sends  it  forth. 

G.  A. 


THE    SPIRIT    OF   JUDAISM. 


CHAPTER  I. 

THE    AVOWAL    OP    UNITY    CONSIDERED    AS    IT    REGARDS    THE 
JEWISH    NATION. 

THERE  is  one  portion  of  the  Jewish  form  of 
prayer,  which  every  member  of  that  nation  is 
desired  to  repeat  twice,  sometimes  three  times, 
in  every  day.  It  is  the  first  taught  to  our  chil- 
dren ;  either  in  Hebrew  or  in  English,  the  words 
of  the  SHEMANG  are  the  first  ideas  of  prayer 
which  the  infant  mind  receives,  long  before  any 
meaning  can  be  attached  to  them  ;  and  it  is 
right  that  it  should  be  so ;  for  so  much  of  vital 
importance  is  contained  in  this  brief  portion  of 
our  ritual,  that  we  cannot  impress  it  too  early 
on  the  heart  of  an  Israelite.  But  do  we  follow 
up  this  good  beginning?  do  we  seize  the  first 
moment  of  awakening  intellect  to  inculcate  the 
meaning  attached  to  words  we  have  been  so 
eager  should  be  remembered  ?  Do  we  of  ma- 

1 


2  THE  SPIRIT  OF  JUDAISM. 

turer  years  reflect  sufficiently  on  the  verses  we 
repeat, — or  do  we  not  all  feel  conscious,  at  one 
period  of  our  lives,  that  they  slip  from  our  lips, 
so  heedlessly,  so  lifelessly,  that  we  are  scarcely 
conscious,  when  we  begin  and  when  we  end 
them  ?  The  thoughts  wander,  the  heart  is  dead- 
ened ;  we  feel  this  when  our  necessities  have 
formed  prayers  for  themselves,  when  we  suppli- 
cate for  things  we  desire,  relief  we  need  ;  we 
know  then,  the  Shemang  is  the  certain  part  of 
our  devotions,  when  Fancy,  as  if  in  mockery, 
waves  her  wand,  and  we  vainly  struggle  to  com- 
mand our  thoughts.  And  why  is  this  1  because 
the  words  have  been  impressed,  and  not  the 
sense  ;  because  there  seems  no  actual  prayer 
contained  therein  ;  nothing  to  vivify  the  heart, 
occupy  the  mind,  or  rouse  the  sluggish  affections 
from  their  sleep. 

Repeating  it,  as  we  have  done  from  childhood, 
this  effect  is  perhaps  natural.  It  contains  no 
actual  prayer ;  but  prayer  is  a  word  which  may 
be  taken  in  a  wider  sense  than  its  literal  mean- 
ing. For  prayer  is  the  language  of  the  heart, — 
needing  no  measured  voice,  no  spoken  tone ;  thus 
Hannah's  wish  was  heard  and  answered,  though 
not  a  sound  had  passed  her  lips.  It  is  the  hour 
of  communion  between  man  and  his  Maker, — 
the  hour  granted  to  fallen  man  to  lift  him  above 
this  world,  to  bring  his  great  Creator,  his  mer- 


THE  SPIRIT  OF  JUDAISM.  3 

ciful  Father,  awhile  from  His  lofty  throne  above 
the  heavens,  even  to  his  side,  listening  in  mercy 
to  his  anguished  cry,  healing  the  open  wound, 
bidding  the  floods  of  wo  subside,  and  leaving 
His  blessed  Spirit  on  the  soul  to  encourage  and 
to  soothe. 

And  this  hour  of  solemn  communing,  comprised 
in  the  word  prayer,  may  be  passed  either  in  sup- 
plication for  that  which  we  most  need ;  in  con- 
fession and  repentance  for  mortal  sin ;  in  praise 
and  thanksgiving  for  untiring,  unchanging  mer- 
cies ;  in  the  study  of  His  Holy  Word ;  searching 
for  and  applying  the  sacred  truths  contained 
therein,  till  we  may  know  in  some  degree  that 
which  we  believe,  and  the  moral,  social,  and 
domestic  duties  stand  forth  clear  and  spotless 
even  as  they  came  from  Him. 

It  is  this  which  is  comprised  in  the  Shemang. 
It  is  not  the  creature  supplicating  the  Creator 
— it  is  a  brief  emphatic  summary  of  all  those 
laws  which  God  himself  inspired  Moses  to 
impart ;  and  if  we  once  consider  it  thus,  our 
thoughts  will  have  no  need  to  wander  in  the  re- 
petition of  this  prayer  ;  for  the  affections  and 
the  intellect  will  alike  be  fully  stored. 

Taken  as  a  whole,  as  the  contents  of  about 
one  quarter  of  a  page  in  our  daily  prayer  books, 
we  cannot  perhaps  be  so  struck  with  the  im- 
pressive solemnity  of  these  verses,  as  when  wo 


4  THE  SPIRIT  OF  JUDAISM. 

regard  them,  as  in  reality  they  are,  six  verses  in 
the  sixth  chapter  of  Deuteronomy.  To  feel 
their  full  force,  we  shall  do  well  to  turn  to  the 
sacred  writings  and  examine  each  verse  alone. 

"  Hear,  O  Israel,  the  Lord  our  God,  the  Lord 
is  ONE."  Such  is  the  literal  translation  of  the 
Hebrew 


but  it  is  quite  impossible  to  give  the  full  force 
of  the  Hebrew  by  any  English  words.  Yet  even 
the  common  translation  is  such,  that  we  cannot 
peruse  it  with  any  degree  of  attention,  without 
finding  its  solemnity  appeal  to  our  hearts.  It 
is  the  avowal  of  belief,  belief  in  the  unparalleled, 
unchanging,  incomprehensible  unity  of  God  ; 
the  repetition  and  acknowledgment  of  which 
marks  us  as  His  chosen  people,  —  His  redeemed, 
His  beloved,  His  first  born,  —  separates  us  from 
every  other  nation,  every  other  religion  of  the 
world.  How  then,  can  we  utter  these  sacred 
words  in  the  light  and  careless  way,  we  are  but 
too  apt  to  do  ?  Can  the  mere  avowal  of  a  belief 
in  Unity  be  acceptable  to  our  God,  when  we 
neither  know,  nor  care,  what  that  belief  in- 
cludes? sometimes  perhaps  mechanically  re- 
peated, even  at  the  very  time  we  are  hovering 
between  Judaism  and  Christianity,  knowing  little 
of  the  one,  and  tempted  by  interest  to  embrace 


THE  SPIRIT  OF  JUDAISM.  5 

the  other  ?  Oh  surely  this  should  not  be  ;  surely 
a  few  words  attempting  to  explain  the  full  sense 
by  the  analysis  of  each  word,  will  not  be  wholly 
unacceptable  to  the  Jewish  nation  ;  and  be  the 
means,  perhaps,  by  giving  their  thoughts  full 
scope,  to  prevent  that  evil  which  in  the  repe- 
tition of  this  prayer  is  only  too  general. 

The  Hebrew  word  rendered  LORD  in  the  En- 
glish of  this  sentence,  is  in  the  original  that 
awful  and  ineffable  NAME,  which  no  true  Isra- 
elite will  utter.  It  is  the  name  peculiar  to 
the  Divine  Essence,  signifying  He  who  WAS,  is, 
and  ever  WILL  BE — ni!T  comprehending,  ac- 
cording to  most  commentators,  the  preter,  pre- 
sent, and  future  tenses  of  the  verb  ITn  to  exist 
or  be.  We  are  told  first,  that  this  Divine  Essence 
— this  ever  existing  Being,  is  our  God,  and  then, 
that  this  Divine  Essence  is  One. — "THN  the  ori- 
ginal word  will  allow  no  second  meaning,  no 
complicated  signification,  it  is  simply  and  solely 
ONE — from  "TIT  to  unite,  to  be  united,  or  to 
make  unite.  How  important  then  is  the  truth 
this  verse  includes — supplying  us  with  a  shield 
of  defence,  which  no  open  attack,  no  guarded 
insinuation  can  have  power  to  penetrate. 

This  word,  signifying  the  ever  Existent  has 
very  often  been  turned  against  us,  by  those  who. 
from  a  kindly  but  mistaken  zeal,  would  con- 
vince us  that  our  belief  is  wrong,  and  that  we 


5  THE  SPIRIT  OF  JUDAISM. 

are  blindly  following  the  path  of  error.  They 
assure  us,  the  ineffable  Name  is  typical  of  the 
Godhead  in  which  they  believe,  that  its  three1* 
syllables  denote  the  Trinity,  its  plurality  in 
unity,  that  even  as  Elohim,  it  should  convince 
us  that  their  faith,  that  which  the  founder  of  their 
system  taught,  was  contained  as  fully  in  the  Old, 
as  in  the  New  Testament.  It  is  this  argument 
which  but  too  often  shakes  the  unenlightened 
Israelite.  Mystified  by  the  types  and  shadows 
of  which  his  opponent  so  eloquently  speaks,  he 
feels  as  if  he  could  bring  forward  no  argument 
in  reply  ;  and  yet  that  very  prayer,  which  slips 
from  his  lips  every  night  and  morning,  furnishes 
him  with  one,  so  unanswerably  strong,  that  I 
doubt  whether  the  most  enlightened  of  our  ad- 
versaries could  continue  the  debate. 

It  tells  us  that  God — however  plural  the  word 
by  which  He  is  called  in  Hebrew  may  be  in  its 
termination,  is  One — that  the  Divine  Essence, 
He  who  was,  is,  and  ever  will  be,  is  One — solely, 
simply  One,  without  any  division  of  parts  ;  for 
that  One  is  formed  from  the  uniting,  the  com- 

*  If  our  opponents  were  truly  acquainted  with  Hebrew  punctua- 
tion, they  would  hardly  have  started  this  argument,  which  I  find 
stated  here  for  the  first  time ;  since  the  Sheva  on  the  first  letter 
forms  no  syllable  by  itself  according  to  Hebrew  analogy ;  hence 
my  friend's  reply  was  scarcely  necessary,  were  it  not  to  silence 
the  mystifiers  who  always  seek  for  some  hidden  meaning  in  the 
words  and  phrases  of  Scripture. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  7 

pressing  of  the  Essence,  if  I  may  so  speak  with- 
out profanation  ;  and  therefore  we  cannot  em- 
brace the  creed  of  the  Nazarene,*  which  not  only 
inculcates  division  in  the  immaterial  essence, 
but  that  the  Father  was  in  heaven  and  the  Son 
upon  earth  at  one  and  the  same  time. 

It  signifies  little  that  such  unity  is  inconceiv- 
able alike  in  its  sublimity,  in  its  power,  in  its 
combination  of  justice  and  mercy.  It  is  enough 
for  us  to  know  that  not  alone  did  our  Father  so 
reveal  Himself,  in  the  impressive  words,  with 
which  He  answered  Moses — irntf  ")#N  IT.1"!?* 
I  AM  THAT  I  AM — or  lit.  I  will  be  that  I  will  be ; 
but  that  also  in  the  repetition  of  His  laws  He 
inspired  that  faithful  servant  with  wisdom  to  pro- 
claim His  unity,  in  terms  so  powerful  and  clear, 
that  it  would  almost  seem  as  if  His  all  penetrating 
eye,  marking  the  war  of  argument  which  would 
assail  His  people,  provided  them  in  these  simple 
words  with  an  armour  of  proof,  no  weapon  can 
assail.  Innumerable  proofs  might  be  brought 
forward  in  defence  of  this  argument — innumer- 
able texts  quoted  to  give  it  force  and  life  ;  but 

*  Let  me  here  remark,  that  in  the  above  observation,  as  in  any 
other  of  a  like  nature  which  may  occur  throughout  this  little  work, 
no  unkind  or  attacking  reflection  is  intended  on  any  other  creed  ; 
writing  solely  for  my  own  nation  and  in  all  charity  to  every 
other,  when  I  am  compelled  to  write  as  above,  it  is  only  to 
elucidate  my  subject,  and  pain  indeed  it  would  be  to  me,  to  find  it 
taken  in  another  light. 


8  THE  SPIRIT  OF  JUDAISM. 

it  is  not  our  purpose  so  to  do ;  it  is  simply  to 
impress  on  the  heart  of  the  Israelite  the  awful 
responsibility  he  takes  upon  himself  every  time 
he  repeats  this  first  verse  of  the  Shemang.  If  he 
know  not,  if  he  care  not,  to  mark  the  distinction 
between  his  faith  and  that  of  the  nations  around 
him — let  him  pause  ere  he  repeat  this  solemn 
prayer  ;  but  oh,  let  him  not  hurl  down  the  anger 
of  his  Maker,  by  renewing  every  day  his  cove- 
nant with  his  God,  when  he  neither  knows  what 
that  covenant  is,  nor  cares  what  it  includes. 

It  is  right  to  learn  this  prayer  in  our  earliest 
childhood;  it  would  be  wrong  to  wait  till  we 
could  understand  its  importance  to  attain  the 
words  ;  but  if  their  sense  has  been  neglected, 
let  us  seek  it  ourselves, — we  must  not  remain 
Hebrews,  only  because  our  fathers  were.  The 
faith  we  receive  merely  as  an  inheritance,  will 
not  enable  us  to  defend  it  from  insidious  attack 
or  open  warfare,  will  not  satisfy  the  cravings  of 
our  nature,  will  not  give  us  a  rock  whereon  to 
cling  in  hope  and  such  deep  love,  that  we  could 
be  strengthened  even  to  die  for  it,  if  it  were  need- 
ed ;  nor  can  it  be  pleasing  unto  Him,  who  de- 
claring himself  a  God  of  Truth  and  Love,  will 
so  be  worshipped.  Our  hearts  must  breathe 
from  our  lips  in  this  avowal  of  our  faith — we 
need  not  utter  it  aloud,  God  alone  may  hear 
us  ; — yet  should  we  so  dwell  on  this  important 


THE  SPIRIT  OF  JUDAISM.  9 

subject,  that  if  called  upon,  we  might  proclaim 
aloud  our  faith  in  the  presence  of  angry  thou- 
sands, fearlessly  acknowledge  our  belief  in  the 
unity  of  God — ay,  dare  even  scorn,  and  proudly 
and  steadily  tread  the  sainted  paths  which  our 
fathers  trod. 

Nor  is  this  the  mere  burst  of  an  enthusiasm, 
the  mere  glowing  of  an  imaginative  spirit,  as 
some  colder  souls  may  believe  it.  Let  us  but 
examine  perseveringly  and  calmly  the  truths 
our  fathers  received  as  divine  ;  let  us  but  be 
convinced  at  length,  that  though  our  search  has 
been  often  unsatisfactory,  often  painfully  ardu- 
ous, that  as  they  believed,  so  too  may  we : — and 
none  will  say  I  have  exaggerated  the  glowing  of 
the  heart,  the  holy  comfort,  which  will  pervade 
the  believer  in  the  repetition  of  this  solemn 
prayer.  Nor  will  it  be  in  our  closets  only,  we 
shall  feel  all  that  we  have  gained  ;  we  shall  go 
forth,  no  longer  striving  to  conceal  our  religion 
through  shame  (for  it  can  only  be  such  a  base 
emotion  prompting  us  to  conceal  it  in  free  and 
happy  England*)  ; — but  strengthened,  sancti- 
fied by  its  blessed  spirit,  we  shall  feel  the  soul 
elevated  within  us  ;  and  cling  to  our  Father 
and  our  God  in  the  deep  devotedness  of  true 

*  The  same  may  be  said  with  equal  force  of  every  country, 
where,  as  in  the  United  States,  the  Israelite  may  worship  his  God 
unawed  by  the  malign  influence  of  persecution. — I.  L. 


10  THE  SPIRIT  OF  JUDAISM. 

believers,  and  filled  with  the  warmest  love  and 
charity  to  our  fellow  creatures.  This  would  be 
the  visible  and  palpable  fruit  of  an  earnest  search 
after  truth.  And  let  us  now  pause  a  moment  to 
consider  the  duties  towards  God  and  towards 
man,  which  this  avowal  of,  and  firm  belief  in, 
the  unity  of  God  devolves  upon  us.  The  repe- 
tition of  it  is  renewing  the  covenant  between 
our  soul  and  her  Creator  twice  in  every  day ; — 
it  marks  us  as  individually  His  own — separates 
us  from  every  other  nation,  every  other  religion 
in  the  world — recalls  to  our  own  hearts  that  we 
are  each  a  member  of  His  chosen  people — one 
of  that  nation,  who  infinitely  more  than  any 
other  experienced  His  unbounded  love,  His  in- 
finite long  suffering,  never  failing,  never  chang- 
ing mercy, — a  love,  a  mercy,  not  proclaimed 
alone,  but  manifested  alike  in  the  history  of 
Abraham,  of  Jacob,  of  Joseph,  Moses,  David  ; 
yet  more  forcibly  to  our  ancestors  in  their  re- 
demption from  the  bitter  cruelties  of  Egypt — 
in  the  long  suffering  evinced  during  the  long 
years  of  anarchy,  rebellion,  even  idolatry,  which 
marked  the  age  of  monarchy  in  Zion, — again  in 
our  return  from  Babylon, — in  the  compassion 
which  sent  promises,  warnings,  threatenings,  ere 
his  last  awful  judgment  fell.  Ay,  from  the  first 
hour  He  promised  unto  Abraham,  that  as  the 
stars,  so  should  his  seed  be,  that  from  the  loins 


THE  SPIRIT  OF  JUDAISM.  1 1 

of  that  faithful  servant  should  spring  a  race 
peculiarly  His  own,  until  the  present  day :  the 
history  of  Israel  proclaims  our  God  as  Love  ! — 
Justice  indeed,  awfully  retributive  justice,  yet 
love  so  intimately  mingled  with  it,  so  completely 
robing  justice  with  its  mantle  of  light,  that  even 
now,  scattered  as  we  are,  emblems  of  His  wrath, 
of  our  own  sins : — we  may  yet  veil  our  eyes  in 
that  blessed  mantle  of  love,  and,  flinging  our- 
selves on  His  mercy,  cling  to,  pray  to,  adore 
Him  still.  "  For  what  nation  is  there  so  great, 
who  hath  God  so  nigh  to  them  as  the  Lord  our 
God  is  in  all  things  that  we  call  upon  Him  for?" 
(Deut.  iv.  7.)  Our  greatness  is  indeed  gone  from 
us,  if  we  apply  that  term  to  worldly  things  ;  but 
not  the  blessed  privilege  of  belonging  to  the 
nation  who  have  God  so  nigh  unto  them.  Of 
that  no  man  can  rob  us ;  His  face  is  indeed 
veiled  from  us  awhile,  on  account  of  our  sins  ; 
but  His  love  enrobes  us  still — He  is  close  beside 
us,  though  we  have  forfeited  the  glory  of  His 
presence. 

But  the  history  of  Israel  records  r*6t  our  Fa- 
ther's love  alone  ;  would,  would  it  did.  The 
belief  in  unity  marks  us  indeed  as  members  of  a 
highly  favoured  nation;' but  alas,  it  marks  not 
that  alone.  It  tells  us  we  belong  to  a  people — 
more  fearfully  iniquitous  than  any  other  in  the 
history  of  a  world ; — even  as  God's  mercy,  His 


12  THE  SPIRIT  OF  JUDAISM. 

loving  kindness  were  more  closely,  more  inti- 
mately woven  round  us  than  elsewhere : — so  if 
we  sinned  did  we  sin  more  awfully,  fall  far 
lower,  than  nations  to  whom  less  privileges  had 
been  vouchsafed.  In  vain  we  would  shake  off 
this  stigma — we  are  not  indeed  "  despised  and 
rejected  of  men,"  for  the  reason  alleged  by  our 
opponents,  because  we  rejected  and  crucified 
their  messiah  ;  but  for  sins,  terrific  in  their  mag- 
nitude, against  our  ever  loving,  long  suffering 
Father.  Who  can  read  the  history  of  Israel, 
yet  say  we  have  not  sinned  ?  Did  we  not  forget 
alike  the  miracles  wrought  for  us  in  Egypt,  the 
destruction  of  our  foes,  ay,  and  turn  and  mur- 
mur against  our  God  at  the  first  trouble  that 

O 

assailed  us  in  the  wilderness  ?  Look  upon  us  in 
the  Holy  Land,  acknowledged,  blessed,  guarded, 
as  the  chosen  of  the  Lord ;  yet  from  the  book 
of  Judges  to  our  final  dispersion  of  what  do  we 
read,  but  crime,  and  misery,  and  forsaking  of  the 
Lord  ?  Stiff-necked  and  flinty-hearted,  neither 
promises  nor  threatenings,  neither  justice  nor 
mercy  had  effect.  Even  when  to  give  time  for 
amendment  and  repentance,  our  Father  pro- 
tected us  in  the  land  of  our  first  captivity,  and 
permitted  us  not  only  to  return  at  the  end  of 
three  score  and  ten  years,  but  held  forth  the 
promise  of  a  saviour,  through  whom  He  would 
redeem  the  world,  IF  we  gave  up  our  sinful 


THE  SPIRIT  OF  JUDAISM.  13 

ways,  and  sought  the  law  of  Moses,  to  bid  it  re- 
sume its  pristine  holiness  amongst  us : — even 
these  offers  were  rejected — persevering  in  ini- 
quity, or  rather,  sinking  deeper,  and  deeper  into 
sin,  the  Messiah  came  not ;  we  were  in  no  state 
to  receive  him :  and  the  measure  of  God's  wrath 
so  long  withheld,  His  justice  peremptorily  com- 
manded should  be  hurled  unflinchingly  upon  us. 
Why  were  we  exposed  to  such  awful  horrors  at 
the  siege  and  destruction  of  Jerusalem  ?  Why 
have  we  been  persecuted,  and  expelled  from  al- 
most every  land  where  our  weary  feet  found 
rest  ?  Why  are  we  even  now  scattered  in  every 
corner  of  the  earth,  without  a  temple,  or  abiding 
resting  place  ? — Because  we  have  sinned  ;  ac- 
cording to  the  mercy  that  we  scorned,  so  great 
hath  been,  will  be,  our  chastisement. 

There  are  some,  who  raise  a  barrier  between 
the  past  and  present  race  of  Israel ;  who  feel 
not  how  closely  we  are  united  to  our  deluded 
ancestors,  who  would  smile,  perhaps,  at  the  en- 
thusiasm which  compels  me  to  use  the  first, 
instead  of  the  third  person  plural,  in  speaking 
of  Israel  in  long,  long  ages  past.  They  may 
acknowledge  that  the  Israelites  of  the  Bible  were 
in  truth  a  very  stiff-necked,  foolish  people  ; — but 
the  incorporating  ourselves  of  the  present  day 
with  them,  and  endeavouring  by  our  individual 
conduct  to  prove  our  repentance  and  amend- 

2 


14  THE  SPIRIT  OF  JUDAISM. 

ment  of  sins  we  have  never  committed,  would 
be  the  height  of  folly  and  romance. 

If  the  Jews  of  modern  times  are  indeed  thus 
wholly  severed  from  the  Jews  of  the  Bible  ;  if 
we  have  nothing  to  do  with  their  iniquities,  and 
need  not  prove  that  we  are  anxious  to  appease 
the  wrath  of  God  ;  if  indeed  we  are  such  a  com- 
pletely severed  race — what  then  are  we  ?  Not 
His  beloved,  His  chosen ; — for  those  terms  can 
only  apply  to  the  seed  of  Abraham,  the  ancient 
followers  of  Moses.  If  the  sins  of  our  ancestors 
are  of  no  consequence  to  us,  the  promises  vouch- 
safed to  them,  can  avail  us  nothing ;  we  can 
have  no  stay,  no  rock,  no  shelter.  The  holy 
word  of  God  is  not  for  us,  we  have  cast  up  a 
wall  before  it.  But  no  !  no — this  awful  state  of 
things  can  never  be,  for  our  God  hath  spoken 
and  His  word  is  truth.  There  may  be  some 
who  think  thus  ;  but  it  is  because  the  Spirit  of 
God  hath  not  yet  been  granted  them — they  have 
not  reflected  on  their  faith. 

But  there  are  others  who  may  ask :  "  Allowing 
we  thus  feel  our  nationality,  granting  that  we 
are  fully  sensible  of  the  mercies  lavished  on  our 
ancestors,  the  awful  iniquities  they  have  com- 
mitted ;  in  what  can  this  consciousness  avail  us? 
what  peculiar  duties  devolve  on  us,  as  members 
of  this  severed  people  ?  We  cannot  individually 
turn  aside  the  phial  of  God's  anger."  No,  we 


THE  SPIRIT  OF  JUDAISM.  15 

cannot  turn  it  all  aside ;  no  efforts  of  our  own, 
however  great  and  magnanimous  they  may  be, 
can  work  out  our  redemption.  His  mercy,  om- 
nific  even  as  His  creating  word,  is  all  sufficient ; 
but  the  trust  in  that  mercy  is  not  of  itself  enough 
to  obtain  salvation.  Our  Father  rejects  those 
who  do  good,  trusting  in  their  own  righteous- 
ness to  save  them,  looking  to  their  own  works 
to  purchase  redemption ;  but  He  equally  rejects 
those,  who  supinely  sit,  contented  to  trust  in  His 
word,  and  think  nothing  depends  upon  them- 
selves. As  works  without  faith,  are  unaccept- 
able, so  equally  is  faith  without  works.  The 
man  eager  and  anxious  to  perform  all  the  cha- 
rities of  life,  doing  good  wherever  his  path  lies, 
quietly  zealous  to  do  honour  by  his  conduct  to 
the  religion  he  professes  and  believes  in,  meek 
in  prosperity,  as  submissive  in  sorrow,  yet  feel- 
ing how  trifling,  how  worthless  in  the  sight  of 
God  are  his  noblest  actions,  his  purest  thoughts 
— how  little  they  would  avail  him,  did  not  infi- 
nite love  and  mercy  perfect  and  purify  them — 
leaning  on  that  love — lowly  in  his  exalted 
virtue — penitent  for  those  secret  or  presump- 
tuous sins,  from  which  no  mortal  is  exempt ; — 
that  man  is  a  worthy  servant  of  the  Lord. 

The  duties  devolved  on  us  by  the  acknow- 
ledgment of  unity,  though  solemnly  important, 
are  comparatively  few  ;  and  it  is  to  know  them, 


16  THE  SPIRIT  OF  JUDAISM. 

which  renders  the  retrospect  of  our  history  of  so 
much  consequence. 

That  history  tells  us  we  are  a  chosen  and 
severed  people — to  be  holy  unto  the  Lord — to 
show  forth  His  glory  unto  the  nations ;  yes, 
even  now  ;  for  are  we  not  universally  allowed 
to  be  a  standing  miracle,  a  living  witness  of  the 
Lord,  and  of  His  word  ?  Do  not  the  enlightened 
and  earnest  members  of  the  Protestant  church 
all  acknowledge,  their  final  redemption  will  be, 
in  some  way,  connected  with  the  restoration  of 
Israel  ?  Do  not  the  truly  religious  of  all  sects 
look  upon  us  with  feelings  near  akin  to  admira- 
tion and  awe,  ay,  and  even  love  ?*  and  shall  we, 
who  belong  to  this  holy  people,  be  ashamed  of 
the  faith  we  profess — shall  we  seek  to  hide,  and 
to  deny  it  ?  Will  not  the  love  so  graciously 
vouchsafed  us,  appeal  to  our  inmost  hearts,  and 
call  upon  us  in  very  truth,  to  love  Him,  who 
hath  so  loved  us  ?  Can  we  be  lukewarm  in  His 
cause,  careless  in  prayer,  silent  in  praise  ?  On 


*  I  am  well  aware  this  assertion  will  startle  those  Hebrews  who, 
prejudiced  themselves,  think  others  equally  prejudiced ;  but  it  is 
nevertheless  perfectly  and  simply  true,  as  it  has  been  my  good 
fortune  to  prove  in  more  than  one  instance.  Others  will  say  they 
do  but  profess  to  throw  us  off  our  guard,  and  soften  the  path  for  the 
insertion  of  their  misbelief;  but  many  instances  in  my  life  could 
prove  the  contrary.  The  feelings  I  have  had  good  reason  to  en- 
tertain towards  the  Christian,  are  amongst  the  many  blessings 
which  I  trace  from  the  hand  of  my  God. 


THE  SPIRIT  OF  JUDAISM.  1 7 

us  more  than  other  nations,  devolves  the  duty 
of  devotion — of  prayer  for  grace  to  walk  in  His 
paths — thanksgiving  for  the  privilege  of  belong- 
ing to  a  people  so  supremely  blessed ;  of  proving 
by  our  whole  conduct,  whether  social  or  do- 
mestic, moral  or  religious,  that  we  receive  His 
holy  word  as  true,  and  believe  in  His  gracious 
promises — and  that  we  deem  the  promise  of  a 
Messiah  and  redemption  so  clear  and  certain, 
that  we  would  do  all  in  our  power,  by  the  cir- 
cumcision of  our  hearts  and  removal  of  our  evil 
propensities,  to  draw  it  nearer.  Our  scattered 
and  humiliated  condition  can  oppose  no  barrier 
to  the  performance  of  these  sacred  duties.  We 
are  not  rejected,  though  for  awhile  suffering  His 
displeasure.  His  holy  Spirit,  the  sight  of  His 
countenance,  are  indeed  for  a  time  withdrawn, 
but  not  for  ever.  Every  page  almost  of  the 
sacred  Scriptures  teems  with  the  conviction, 
that  it  depends  on  us  in  a  measure  to  hasten  or 
retard  the  coming  of  the  Son  of  David.  How 
dare  we  look  to  that  glorious  day,  when  our 
hearts  are  still  of  stone,  when  we  make  no  effort 
to  break  from  the  trammels  of  sin,  of  departure 
from  the  Law  of  Life,  or  show  lukewarmness  in 
its  reception  ?  Far  more  dangerous  is  the  trial 
of  prosperity  than  that  of  adversity,  the  one 
sends  us  far  from  our  God,  the  other  binds  us 
closer  and  closer  unto  Him.  Surely  then,  there 

2* 


18  THE  SPIRIT  OF  JUDAISM. 

are  duties  which  the  acknowledgment  of  the 
Hebrew  faith  renders  peculiarly  our  own ;  du- 
ties between  ourselves  and  our  God ;  how  can 
we  then  look  upon  the  repetition  of  that  belief 
twice  every  day  as  a  thing  of  small  importance  ? 
Can  we  do  so  thoughtlessly,  carelessly,  when  that 
simple  act  may  come  up  as  a  witness  against 
us  before  the  Lord,  even  as  a  vow  and  non-per- 
formance ?  Our  duty  to  our  fellow-men,  which 
the  retrospect  of  our  history  inculcates,  is  simply 
charity  ;  charity  in  its  widest  sense,  perhaps  in 
its  most  difficult  performance ;  charity  to  the 
peculiar  tenets  of  others.  If  in  our  faith,  that, 
springing  from  the  lips  of  the  Lord,  hallowed 
by  His  blessing,  marked  by  miracles  the  most 
stupendous,  like  which  no  others  have  ever 
been,  or  will  ever  be  performed, — if  in  this  faith, 
abuses,  iniquities,  idle  fables,  spiritless  and  un- 
inspired customs,  have  been  permitted  not  alone 
to  enter,  but  to  continue  and  increase  ;  is  it 
marvel  such  should  be  the  case  with  others, 
which  owe  not  their  origin  to  the  sacred  Fount 
that  poured  forth  ours  ?  It  is  often  with  pride, 
contempt,  even  hatred,  we  look  down  on,  or 
speak  of  creeds  and  their  followers ;  though  of 
the  mysteries  of  the  one  and  the  private  cha- 
racter of  the  others,  we  are  profoundly  ignorant. 
And  of  what  have  we  to  boast  ?  If  our  religion 
be  indeed  divine,  if  its  simple  purity,  its  exqui- 


THE  SPIRIT  OF  JUDAISM.  19 

site  holiness,  its  beautiful  economy  of  justice  and 
love,  set  it  at  a  distance  as  a  thing  apart :  it 
should  indeed  fill  our  breasts  with  gratitude  to 
the  God  who  gave  it,  but  not  with  pride  and 
scorn  for  our  fellows.  It  may  be  that  a  veil  is 
thrown  over  their  belief;  nay,  we  know  that  it 
is  so,  from  the  blessed  words  which  promised, 
that  when  our  Messiah  cometh,  not  only  "  will 
death  be  swallowed  up  for  ever,"  but  "  then  will 
the  covering  cast  over  all  people  be  destroyed, 
the  veil  spread  over  all  nations  be  utterly  re- 
moved ;"  (Isaiah  xxv.  7,  8,)  and  till  that  time 
should  we  not  do  all  in  our  power,  to  prove  in- 
deed the  comfort,  the  spirituality,  the  holiness, 
which  our  blessed  faith  includes,  by  kindly  acts 
of  social  charity,  and  faithful  friendship  towards 
those  believing  differently  from  us,  instead  of 
shunning  them  as  a  wilfully  blinded,  determin- 
edly mistaken  race  ?  It  is  of  God  that  they  are 
not  yet  permitted  to  walk  in  the  path  of  light 
vouchsafed  to  us.  It  is  His  will,  that  it  should 
be  now  a  time  "  nor  day  nor  night ;"  (Zech.  xiv. 
7,)  and  yet  does  the  presumptuous  and  haughty 
Hebrew,  imitating  the  Pharisee*  of  old,  dare  to 

*  I  fear,  that  my  friend  has  adopted  without  sufficient  care  the 
opinions  which  our  opponents  entertain  of  these  people  ;  they  may 
have  been  overstrict  in  their  observances ;  but  honest  they  were, 
and  I  do  not  think  that  they  ever  inculcated  illiberality  towards 
others  ;  on  the  contrary  they  taught,  that  the  Lord  does  not  with- 
hold the  reward  due  to  any  creature,  be  it  who  he  may. — I.  L. 


20  THE  SPIRIT  OF  JUDAISM. 

say,  their  prayers  are  less  acceptable  than  his  ? 
The  offerings  of  the  meek  and  lowly,  the  earnest 
in  the  performence  of  his  Maker's  will,  in  his 
duty  to  his  fellow-men,  these  are  acceptable  and 
of  sweet  savour  unto  Him,  who  judgeth  not  as 
man  judgeth,  whatever  may  be  the  creed  which 
dictates  them.  It  is  the  spirit  which  He  regard- 
eth,  demanding  obedience  according  to  the  light 
His  wisdom  hath  bestowed.  If  more  light,  more 
holiness,  have  been  given  us,  more  from  us  will 
be  required ;  and  the  self-satisfied  Hebrew  may 
perhaps  have  cause  to  envy  the  meek  and  lowly 
Christian  or  Moslem,  he  has  in  his  heart  de- 
spised. 

That  in  former  times  the  Christian  should 
have  been  regarded  with  loathing,  and  hate,  and 
terror,  can  astonish  none  acquainted  with  the 
history  of  persecution ;  but  now  that  in  all 
civilized  lands  we  are  protected,  cherished,  nay, 
often  honoured  and  beloved,  why  should  this 
feeling  continue  to  rankle  in  the  Israelitish  bo- 
som ?  Treated  with  charity  and  kindness,  why 
should  we  not  encourage  the  same  soothing 
emotions  ?  It  is  alleged  that  it  is  dangerous  to 
associate  intimately  with  those  of  other  creeds, 
that  it  is  as  dangerous  to  our  faith  as  the  open 
warfare  of  old.  They  are  mistaken  who  thus 
think ;  were  the  Jewish  religion  studied  as  it 
ought  to  be  by  its  professors  of  every  age  and 


THE  SPIRIT  OF  JUDAISM.  21 

sex ;  were  the  BIBLE,  not  tradition*  its  founda- 
tion and  defence  ;  were  its  spirit  felt,  pervading 
the  inmost  heart,  giving  strength  and  hope,  and 


*  Again  I  fear,  that  Miss  Aguilar  has  imbibed  too  strong  a  pre- 
judice against  tradition.  It  is  mainly  our  general  acquiescence  in 
the  received  mode  of  interpretation  which  forms  the  characteristic 
distinction  between  us  and  others ;  for  how  else  can  we  at  all 
maintain  any  opposition  against  the  views  advanced  by  the  other 
believers  in  the  Bible  1  It  is  useless  to  say,  that  the  Scriptures 
speak  for  themselves ;  they  assuredly  do  so  to  the  person  who  has 
received  instruction ;  but  it  requires  no  argument  to  prove  that 
difference  of  education  makes  people  take  different  views  of  the 
sacred  Text ;  or  else  all  readers  of  the  Bible  would  entertain  the 
same  doctrines  and  pursue  one  course  of  conduct.  Is  this  the 
case  1  Certainly  the  Scriptures  should  constitute  the  daily  exer- 
cise of  every  Israelite ;  but  the  interpretations,  dogmas  and  opi- 
nions of  our  ancients  should  not  be  neglected ;  ay,  tradition  is  the 
firm  support  of  the  Unity  of  God.  Say  if  you  will,  that  Rabbins 
have  occasionally  promulgated  things  of  no  value  ;  yet  would  this 
constitute  no  argument  against  the  good  they  have  left  us.  They 
teach  nothing  opposed  to  the  most  elevated  piety;  faith,  hope  and 
charity  are  doctrines  of  theirs  no  less  than  of  the  Nazarene  code, 
and  it  remains  to  be  proved,  that  a  strict  conformity  to  form,  cere- 
mony or  outward  religion  in  general  is  in  the  least  injurious  to 
moral  perfectibility.  I  do  not  believe  that  my  friend  meant  to  cast 
blame  upon  our  ancient  religious  teachers ;  but  that  she  only  used 
the  above  expression  in  a  general,  indefinite  manner,  without 
weighing  the  whole  force  her  words  might  receive.  I  am  no  ad- 
vocate for  any  abuses  introduced  under  Rabbinical  rule  ;  but  I  am 
far  more  opposed  to  the  notion  of  certain  moderns  who  would  re- 
ject all  for  a  few  blemishes  incident  more  to  the  times  in  which 
our  teachers  lived  and  taught,  than  to  any  absolute  defects  in  their 
systems.  No  one  would  pull  down  his  house,  because  a  few  stones 
were  discoloured,  when  a  slight  labour  might  remedy  the  defect. 
So  let  us  be  cautious,  how  we  reject  tradition,  because  of  the  few 
incongruities  it  may  occasionally  present — I.  L. 


22  THE  SPIRIT  OF  JUDAISM. 

faith  and  comfort :  we  should  stand  forth  firm  as 
the  ocean  rock,  which  neither  tempest  nor  the 
slow,  still,  constant  dripping  of  the  waters  can 
bend  or  shake.  We  should  do  more  ;  thus  pre- 
pared, thus  convinced  of  truth,  we  should  find 
that  every  argument  they  might  employ,  every 
book  we  might  be  persuaded  to  peruse,  would 
but  strengthen  conviction  in  the  faith  of  Israel ; 
charity  to  them  indeed  would  increase,  for  the 
more  we  studied  of  their  belief,  the  more  we 
should  feel  the  veil  cast  upon  them  is  indeed  of 
God.*  Never  has  the  Hebrew,  glorying  in,  and 
openly  professing  the  belief  of  his  fathers,  not 
merely  attending  to  form  but  proving  the  spirit 
which  guides  and  aids  him,  failed  to  gather 
round  him  the  respect  and  admiration  of  every 
Christian  whose  respect  is  something  worth.  It 
is  those,  who  by  mean  and  petty  manoeuvres,  seek 
to  hide  their  faith,  who  are  ashamed  of  it  them- 
selves, who  draw  down  the  contempt  and  pity 
of  all  they  would  deceive,  and  this  not  on  them- 
selves alone,  but  unfortunately  on  the  whole 
nation. 

Why  should  we  so  condemn  the  custom  of 
seeking  converts  ?  If  but  to  too  many  the  Jew- 
ish religion  is  allowed  to  bring  no  comfort,  no 

*  This  and  the  succeeding  paragraph  is  not  a  mere  fanciful  hy- 
pothesis of  the  author  alone ;  it  owes  its  foundation  alike  to  con- 
stant observation  and  personal  experience. 


THE  SPIRIT  OF  JUDAISM.  23 

devotion,  no  spirit,  and  it  is  from  those  mis- 
guided ones,  the  whole  religion  is  regarded ; 
why  should  we  be  so  angry  with  the  wish  to 
lead  us  where  these  blessings  are  supposed  to  be 
found  ?  If  there  be  aught  to  condemn,  it  is  the 
lukewarmness  and  ignorance  of  those  of  our  own 
people,  who  declare  there  is  no  comfort,  no  spirit 
in  their  faith.  Oh,  "if,"  as  an  elegant  writer 
observes,  "  men  of  all  creeds  would  seek  not 
points  of  difference  but  points  of  agreement, 
how  much  of  the  strife  and  bitterness  that  de- 
form God's  earth  would  disappear;  mutual  igno- 
rance it  is,  that  but  too  often  produces  mutual 
alienation."*  And  in  this  case,  i.  e.  by  the  com- 
mon fellowship  of  Jew  and  Christian,  the  truth  of 
this  observation  would  indeed  be  made  evident. 
The  points  of  difference  between  us,  impassable, 
all  important  as  they  are,  are  yet  few,  and  need 
never  be  brought  forward  ;  while  the  points  of 
agreement  are  many,  so  many  that  our  conver- 
sation might  ever  be  of  our  mutual  Father  which 
is  in  heaven,  of  His  glorious  works,  and  attri- 
butes, and  love — though  that  in  which  we  differ 
never  mingled  with  it.  And  it  is  this,  this  uni- 
versal charity,  this  self-humiliation,  which  is  the 
duty,  the  retrospect  of  our  history  commands. 

*  Preface  to  Miss  Goldsmid's  translation  of  twelve  of  Dr.  Salo- 
mon's Sermons. 


CHAPTER  II. 

DEFINITION  OP  THE  WORD  HEART LOVE  OF  GOD  CONSIDERED 

AS  IT  REGARDS  THE  AFFECTIONS. 

"  AND  thou  shalt  love  the  Lord  thy  God,  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  might,"  are  the  impressive  words  which  fol- 
low the  proclamation  of  unity  in  the  Holy  Scrip- 
tures,— "  Blessed  be  the  name  of  the  glory  of 
His  kingdom,"  which  we  find  between  these  two 
verses  in  our  prayer  books,  being  the  usual 
ejaculation  of  thanksgiving  used  by  the  ancient 
fathers  of  our  race,  whenever  they  have  had 
occasion  to  utter  the  holy  name  of  God. 

It  is  Moses  who  is  speaking ;  Moses  who,  ad- 
dressing his  fellow-countrymen,  would,  in  the 
brief  eloquent  words  above  quoted,  instruct  them 
in  what  manner  they  must  love  their  God  ;  and 
it  would  be  well  perhaps,  ere  we  endeavour  to 
explain  the  respective  meaning  of  his  thrice 
emphatic  terms,  to  pause  an  instant  on  the  cha- 
racter of  that  man,  greater  than  any  other  in  the 
annals  of  the  Bible.* 

*  And  not  the  world  I—I.  L. 


THE  SPIRIT  OF  JUDAISM.  25 

In  Moses  the  spirit  of  God  rested,  not  only 
inspiring  him  as  a  lawgiver,  guiding  him  as  a 
leader,  but  signalizing  him  as  a  prophet,  greater 
than  any  who  came  after  him,  unlike  any  in- 
spired spirit  that  went  before  him.  To  the  pro- 
phets who  succeeded  him  God  spoke  in  dreams 
and  visions,  to  Moses  He  deigned  to  commune 
face  to  face  ;  He  disclosed  His  glory,  He  passed 
before  him,  proclaiming  those  attributes  which 
from  age  to  age  have  been  the  support,  the  stay, 
the  consolation  of  individuals  and  of  worlds  ; — 
He  singled  him  out,  not  only  to  prophesy  re- 
garding the  future,  but  to  threaten  and  to  do;  to 
hold,  as  it  were  in  his  mortal  hand,  the  judg- 
ments of  the  Lord — to  be  to  the  Egyptians  the 
rod  of  vengeance — to  the  Israelites  the  minister 
of  love. 

Through  this  faithful  servant  God  deigned  to 
give  not  only  religious  but  moral  laws.  Each 
law  that  he  delivered,  each  command  that  he 
enforced,  came  from  the  inspiration  of  the  Lord. 
Moses  was,  if  we  may  use  the  expression  with- 
out profanation,  the  mouth  of  God.  He  did  but 
speak  words  which  were  put  into  his  mouth,  he 
did  but  issue  laws  which  God  had  framed. 

Yet  there  are  some  who  deny  this  ;  who  be- 
lieve the  laws  thus  given  merely  the  invention 
of  Moses,  a  man,  who  presuming  on  the  igno- 
rance and  superstition  of  the  rescued  nation, 

3 


26  THE  SPIRIT  OF  JUDAISM. 

framed  a  number  of  laws  to  keep  them  distinct, 
and  imposed  them  upon  the  people  as  the  laws 
of  a  Supreme  Being.  But  then  it  follows,  that 
those  who  thus  believe,  if  indeed  there  really  be 
such,  must  deny  all  faith  in  the  Bible  ;  they 
must  refuse  all  credence  in  the  redemption  from 
Egypt,  in  the  miraculous  agency  of  a  superin- 
tending Power.  They  must  regard  the  Bible  as 
human,  not  divine  ;  and  in  so  doing  they  know 
not,  they  cannot  know,  the  host  of  evils  they 
congregate  around  them.  They  forswear  the 
sanctity  of  the  ten  commandments ;  they  anni- 
hilate morality ;  for  if  the  Bible  be  the  work  of 
finite  man,  on  what  do  we  base  our  morality  ? 
Not  on  individual  conscience,  for  conscience  is 
an  effect  not  a  cause ;  they  darken  the  light 
gleaming  on  us  from  the  fount  of  mercy — and 
deserting  the  fountain  of  living  waters,  call  upon 
themselves  the  curse  denounced  against  those 
who  hewed  them  cisterns,  broken  cisterns  that 
will  hold  no  water. 

Yet  some  will  urge  that  it  does  not  follow, 
because  they  profess  to  believe  that  many  of  the 
laws  of  Moses  were  of  man  and  not  of  God,  they 
reject  the  whole  of  the  inspired  writings.  I 
know  not  how  they  can  draw  a  line  ;  but  grant- 
ing that  they  do  so,  would  any  man,  who  from 
the  mouth  of  God  received  some  laws,  dare  him- 
self to  frame  others  in  God's  name  ?  Would 


THE  SPIRIT  OF  JUDAISM.  27 

that  man,  who  by  the  mere  word  of  his  mouth, 
to  all  human  seeming,  sent  ten  plagues  on 
Egypt,  and  by  these  miracles  knew  himself  a 
chosen  instrument  of  God  ;  who  beheld  the  burn- 
ing bush,  who  received  the  ten  commandments 
in  the  midst  of  thunders  and  lightnings,  which 
were  beheld  afar  off  by  the  assembled  people ; 
the  man  before  whom  the  glory  of  the  Lord 
passed  by — would  he  be  so  presumptuous  as  at 
once  to  disobey  the  third  commandment,  and  by 
framing  new  laws  in  the  name  of  the  Lord,  take 
the  sacred  name  of  God  in  vain  ?  The  character 
of  Moses,  as  displayed  in  the  sacred  writings,  is 
completely  contrary  to  this  supposition.  If  blame 
could  be  attached  to  him,  it  was  more  for  diffi- 
dence than  presumption.  We  know  that  even 
when  in  direct  communion  with  his  Maker,  when 
assured  by  the  Lord  himself  of  sufficient  strength 
for  the  accomplishment  of  his  important  task, 
he  still  hesitated,  still  painfully  felt,  how  little 
capable  he  was  of  himself  for  the  mission  pro- 
posed. "  Oh  my  Lord,  I  am  not  eloquent,"  was 
his  pleading  cry — "  neither  heretofore  nor  since 
Thou  hast  spoken  to  thy  servant,  but  I  am  slow 
of  speech  and  of  a  slow  tongue."  Nay,  he  per- 
mitted this  painful  sense  of  inferiority  to  obtain 
too  much  ascendency ;  for  even  when  the  word 
of  the  Lord  had  passed,  that  He  would  be  with 
the  mouth  of  his  servant,  and  teach  him  what  to 


28  THE  SPIRIT  OF  JUDAISM. 

say,  Moses  still  entreated  the  Lord  to  choose 
some  other,  to  send  by  some  other  hand.  And 
was  it  likely  the  character  of  this  man  would 
become  so  changed,  that  in  a  few  years  he 
would  so  shake  off  the  guiding  yoke  of  God,  as 
himself  to  make  laws,  and  in  his  own  strength 
impose  them  on  his  countrymen  ?  We  have 
proof  there  was  no  such  miraculous  change. 

"  Wherefore  cryest  thou  unto  me  ?"  saith  the 
Lord,  in  Exodus,  xiv.  15 ; — and  what  would  these 
words  reveal  ?  That  even  when  in  the  very  act 
of  cheering  the  people  of  Israel,  by  the  promise 
that  they  should  see  the  salvation  of  the  Lord, 
that  God  himself  would  fight  for  them, — that 
even  comforted  as  his  spirit  must  have  been  by 
the  miracles  already  wrought  in  their  favour ; — 
still,  still,  his  heart  must  have  been  wrestling  in 
secret  prayer,  still  that  consciousness  of  his  own 
weakness,  his  own  incapacity,  must  have  been 
at  work  within,  or  the  Lord  would  not  thus 
have  addressed  him  :  "  Wherefore  criest  thou 
unto  me?"  HE  heard  that  anguished  cry  for 
help,  for  guidance,  though  by  man  it  was  un- 
heard. 

Again,  as  a  farther  proof  that  the  inward 
character  of  this  great  and  good  man  under- 
went no  change,  we  find  him  earnestly  beseech- 
ing the  Lord  :  "  If  thy  presence  go  not  with  me, 
carry  us  not  up  hence."  This  is  in  Exodus, 


THE  SPIRIT  OF  JUDAISM.  29 

xxxiii.  When  Moses  had  experienced  innume- 
rable proofs  of  God's  all-guiding  hand ;  after  he 
had  received  from  Him  the  ten  commandments, 
and  the  minor  laws  given  at  the  same  time  ; 
after  manna  had  fallen,  and  water  gushed  from 
the  stony  rock  at  his  prayer ;  after  repeated 
manifestations,  that  despite  his  internal  con- 
sciousness of  inferiority  and  humility,  he  was 
still  the  chosen  friend  and  well  beloved  servant 
of  his  God  ; — notwithstanding  all  this,  he  is  yet 
so  fully  sensible  that  of  himself  he  is  nothing, 
that  he  would  forswear  the  privilege  of  carrying 
his  people  up  to  the  Promised  Land,  if  the  pre- 
sence of  the  Lord  went  not  with  him,  to  give 
him  strength  and  aid.  Is  this  then  the  man 
whose  mind  was  sufficiently  gigantic,  not  alone 
to  frame  the  code  of  laws  transmitted  to  us  in 
the  Bible,  but  whose  mental  strength  and  energy 
enabled  him  to  impose  them  as  divine  upon  the 
people  ?  Even  allowing  that  there  was  policy 
in  giving  to  others  all  the  stations  of  eminence 
and  pomp,  and  retaining  none  for  himself  or 
his  sons :  it  appears  to  me  quite  impossible  to 
read  the  character  of  Moses  with  any  degree  of 
attention  without  feeling  convinced  that  it  was 
infused  strength,  inspired  eloquence,  which  made 
him  what  he  was ;  that  of  himself  he  was  timid, 
yielding,  even  weak,  with  every  hope  and  wish 
centred  in  the  welfare  of  his  persecuted  bre- 

3* 


30  THE  SPIRIT  OF  JUDAISM. 

thren,  without  sufficient  strength  to  benefit  them 
either  by  his  arm  or  counsels.  We  hear  nothing 
of  Moses  before  he  was  called  and  commissioned 
by  God,  except  indeed  the  indignant  act  which 
avenged    the    smiting  of  an    Israelite   on    the 
Egyptian,  and  his  endeavour  to  keep  peace  be- 
tween his  brethren.  And  this  was  not  the  dawn- 
ings  of  a  Lycurgus,  or  a  Draco,  a  Cromwell,  or 
a  Napoleon  ;  it  was  simply  the  impulse  of  an 
excited  youth,  whose  thoughts  were  indeed  en- 
gaged on  the  miseries   around   him,   but    who 
dreamed  not  of  himself  as  their  redeemer  and 
deliverer.     We  know  this  from  his  ingenuous 
reply  when  first  called :     "  What   am  I,  that  I 
should    go    unto    Pharaoh,   and    that   I   should 
bring  forth  the  children  of  Israel  out  of  Egypt  ?" 
This  was  not  the  reply  of  one  who  felt  the  inci- 
pient stirrings  of  ambition,  who  beheld  himself 
in  fancy  already  a   lawgiver   and  leader.*     It 
was  one   fully  and    painfully  conscious  of  his 
own  nothingness,  and  distrusting  his  own  capa- 
bilities to  serve  the  Lord  as  his  heart  dictated. 
Self-distrust  is  not  an  element  of  ambition,  or 
of  a  mind  able  of  itself  to  do  all  that  Moses  did  ; 
yet  we  see  it  the  strongest  ingredient  in   his 

*  It  must  not  be  forgotten  that  Moses  was  already  EIGHTY  years 
old  when  he  received  his  commission  to  deliver  his  fellow  Israel- 
ites from  bondage,  and  that  he  was  at  the  same  time  a  fugitive 
from  justice  by  his  offence  against  the  laws  of  Egypt. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  31 

character ;  and  drawing  conclusions  from  that 
circumstance  alone,  we  must  believe  God  framed 
every  law  mentioned  in  the  Mosaic  books,  or 
none. 

We  allude  not  to  the  Oral  Law,  nor  would 
we  enter  into  the  wild  labyrinth  of  pros  and 
cons,  with  which  this  question  is  now  agitating 
the  whole  Jewish  nation.     Our  aim   is  simply 
to  explain  the  words  of  the  BIBLE,  to  prove  those 
words  are  not  the  words  of  finite  man,  but  the 
inspiration  of  a  merciful  Father,  whose  omni- 
science,  aware  of  the  wide  barrier  which  sin 
would  raise  between  His  people  and  Himself, 
permitted  and  inspired  His  chosen  servants  to 
compile  a   volume  which  would  be  the  ladder 
between  earth  and  heaven  ;  the  uniting  link  be- 
tween   the    immortal    spirit,   and    its   immortal 
resting  place  ;  the  message  of  love  from  a  pity- 
ing Father  to  His  repentant  and  believing  chil- 
dren.    This  is  the  Bible,  the  whole  Bible,  not 
the  Mosaic  books  alone.     In  them  we  find  our 
guide  to  the  religion  and  morality  most  pleasing 
unto  God.     If  that  religion,  that  morality  were 
the  work  of  man,  why  should  it  have  thus  out- 
lasted every  other  in  the  world  ?  Egypt.  Greece, 
Rome,  boasted  each  their  lawgivers,  their  ar- 
chives, their  glories  ; — yet  all  have  passed  away, 
and  not  a  trace  remains,  save  those  stupendous 
monuments  of  antiquity  which  tell   us,  "  such 


32  THE  SPIRIT  OF  JUDAISM. 

things  have  been."  Is  it  so  with  the  law  of 
Moses,  with  the  people  he  was  the  instrument 
of  redeeming?  Scattered  they  are  indeed,  all 
over  the  known  world ;  but  that  very  dispersion 
is  the  unanswerable  proof  of  the  truth  and  in- 
spiration of  the  Bible  ; — for  the  law,  in  its  essen- 
tials, is  as  it  was  vouchsafed  ;  and  prophecy  in 
this  dispersion  is  strikingly  and  mournfully  ful- 
filled. 

There  is  no  ground  for  the  assertion  that  the 
awful  solemnity  and  holy  pomp,  which  charac- 
terized the  bestowal  of  the  ten  commandments, 
marked  the  giving  of  all  the  other  laws.  It  sig- 
nifies little  whether  Moses  received  them  lite- 
rally from  the  mouth  of  the  Lord,  or  felt  within 
his  soul  the  infused  eloquence  and  wisdom, 
which  impelled  and  enabled  him  to  proclaim 
them  to  his  countrymen.  Every  page  of  the 
Bible  breathes  the  voice  of  God  ;  as  His  law  we 
may  endeavour  to  explain  it,  so  that,  by  the  aid  of 
lowly  prayer,  it  may  fall  with  weight  on  the  heart 
of  each  individual,  to  strike  home  to  one  of  the 
many  chords  which  the  human  heart  contains. 
The  law  of  a  man,  a  finite  mortal,  whose  every 
thought  is  bounded,  lost  in  infinity,  can  only  be 
looked  on  word  for  word  as  it  is  written ;  it  can 
have  no  power  to  soothe  or  to  console.  A  man 
may  err,  God  cannot ;  a  man  may  change,  nay, 
the  wind  is  not  more  variable  than  his  capricious 


THE  SPIRIT  OF  JUDAISM.  33 

spirit ;  God,  whose  name  is  TRUTH,  knows  not 
change,  is  immutably  infallible,  and  His  law  is 
like  Himself,  changeless  and  eternal — so  uniting 
morality  with  religion,  the  one  cannot  be  per- 
fect in  the  heart  that  knows  not  the  other.  And 
yet,  only  too  many  raise  a  rude  barrier  between 
them,  and  say  religion  is  too  serious,  too  holy  a 
thing,  to  be  mixed  up  with  the  thoughts,  and 
desires,  and  pleasures,  and  occupations  of  this 
world ;  and  so  far  off  do  they  enshrine  her,  with 
so  thick  a  wall  do  they  enclose  her,  that  no 
glimmering  of  her  golden  light  can  shine  upon 
their  daily  work,  and  not  one  ray  will  she  be- 
stow on  those  who  seek  her  but  at  stated  in- 
tervals, "  few  and  far  between."  No  glowing 
warmth  can  attend  such  devotion  ;  O  when  will 
these  errors  cease  to  be?  when  will  men  break 
down  this  darkened  barrier,  and  so  love  their 
God  with  heart,  and  soul,  and  might,  that  reli- 
gion shall  desert  her  lofty  and  inaccessible  re- 
treat and  mingle  in  the  world  ?  When  this  thing 
shall  be,  then  indeed  may  we  hope  that  blessed 
day  is  drawing  near,  when  we  "  shall  not  say, 
know  ye  the  Lord,  for  they  shall  all  know  ME, 
from  the  least  of  them  unto  the  greatest  of  them, 
saith  the  Lord,  and  I  will  forgive  their  iniquity, 
and  remember  their  sin  no  more." 

Yet,  it  may  be  urged,  there  was  no  religion 
that  demanded  more  pomp  and  ceremonial  than 


34  THE  SPIRIT  OF  JUDAISM. 

the  Jewish,  that  the  great  holiness  surrounding 
it  is  the  reason  of  its  distance  from  us ;  still  the 
same  faithful  servant,  who  in  the  name  of  the 
Lord  clothed  the  public  ritual  with  such  impos- 
ing grandeur,  also  said,  "  and  thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  might ;"  a  command 
over  and  over  again  repeated,  and  one  utterly 
impossible  to  be  obeyed,  if  we  keep  religion  at 
the  distance  but  too  many  deem  necessary. 
These  three  terms,  heart,  and  soul,  and  might, 
are  not  repetitions  of  the  same  meaning,  used 
to  enforce  the  command.  Regarding  carefully 
their  respective  significations,  we  shall  perceive 
they  are  used,  more  clearly  to  define  the  love 
which  God  demands,  and  the  proofs  which  that 
love  includes. 

What  does  the  word  heart  signify  when  used 
in  this  sense,  either  towards  God  or  man?  "The 
Scripture,"  says  Cocceius,  "  attributes  to  the  heart 
thoughts,  reasonings,  understanding,  will,  judg- 
ment, designs,  affections,  love,  hatred,  fear,  joy, 
sorrow,  anger ;  because  when  these  things  are  in 
a  man  a  motion  is  perceived  about  the  heart."* 
We  are  to  understand  by  this  quaint  yet  expres- 
sive sentence,  that  the  word  heart  is  used  in 
Scripture,  when  either  of  the  above  attributes 

*  Hebrew  Lexicon,  by  John  Parkhurst,  M.  A.  Article  31?  heart. 


THE  SPIRIT  OF  JUDAISM.  35 

is  implied  ;  and  indeed  if  we  carefully  consider 
the  sacred  writings  we  shall  find  that  it  is  so. 
Moses  makes  use  of  it,  in  the  mandate  we  are 
regarding,  as  the  seat  of  the  affections,  the 
deepest,  strongest,  dearest  shrine  of  love,  inclu- 
ding zeal,  memory,  thought,  imagination,  reve- 
rence, all  that  would  exalt,  purify,  endear  the 
feeling  and  its  object.  And  who  is  there  that 
knows  not  the  full  meaning  of  the  term,  to  love 
with  all  his  heart,  when  that  term  is  applied  to 
human  beings,  mortals  like  himself?  Do  we  not 
look  upon  their  smallest  action  with  delight, 
with  admiration,  believe  them  gifted  with  rare 
excellence,  with  extraordinary  virtue,  so  dwell 
upon  the  perfections  of  those  we  thus  love,  that 
we  feel  we  ourselves  sink  into  nothing  before 
them  ?  Would  we  not  do  any  thing  to  preserve 
their  affection?  Nay,  we  lose  not  these  ardent 
feelings,  even  when  for  a  time  the  beloved  coun- 
tenance is  darkened  towards  us.  Are  there  in- 
deed those,  who  know  not  what  it  is,  thus  to 
love  ?  Surely  not  amongst  the  young,  the  warm- 
hearted, be  they  the  loving  bride,  the  youthful 
mother,  the  faithful  friend.  Nay,  even  the  sterner 
sex  are  capable  of  such  emotion ;  they  love  not, 
indeed,  with  the  deep  clinging  devotedness  of 
woman,  whose  very  helplessness  calls  for  such 
strong  feeling;  but  there  are  some,  even  amongst 
them,  who  might  not  think  we  have  sketched 


36  THE  SPIRIT  OF  JUDAISM. 

love  too  strongly.  And  if  such  can  be  excited 
towards  a  fellow  being, — O  shall  we  deny  it  to 
our  God  ? 

Surely  we,  even  more  than  the  Nazarene,  have 
cause  to  feel, — "  We  love  Him  because  He  first 
loved  us."  Who  loves  us,  who  tends  us,  who 
bears  with  our  iniquities,  and  chides  us,  in  such 
long  suffering  compassion  as  God  does?  In  the 
words  of  Moses  "  what  nation  hath  God  so  near 
to  us  as  we  have  ?"  Will  not  our  whole  history 
proclaim  His  deep,  unchanging,  and  unfailing 
love  ?  Will  not  the  written  evidence  of  Moses, 
nay  even  of  those  before  him — Abraham,  Joseph, 
and  of  David,  Isaiah,  Malachi,  all  unite  in 
proving  that  God  is  love?  Nay,  has  He  not 
Himself  proclaimed  it  in  those  blessed  words 
with  which  He  describes  Himself  to  Moses,  when 
He  passed  by  before  him — "  The  Lord,  the  Lord 
God,  merciful  and  gracious,  long  suffering  and 
abundant  in  goodness  and  truth,  keeping  mercy 
for  thousands,  forgiving  iniquity,  transgression 
and  sin  ?"  This  is  the  God  the  Nazarene  em- 
phatically calleth  love  ;  this  is  their  God  and 
OUR  God,  for  it  is  from  us — from  us  alone — from 
the  revelation  He  vouchsafed  to  us,  that  they 
have  learned  in  part  to  know  Him ;  and  oh  shall 
we  fail  in  rendering  Him  that  tribute,  they  are 
so  anxious  to  bestow  ?  Shall  we  by  our  luke- 
warmness  tacitly  allow,  there  is  truth  in  what 


THE  SPIRIT  OF  JUDAISM.  37 

they  allege,  that  they  have  more  cause  to  love 
Him  than  we  have  ?  No,  oh  no !  let  us  not  hesi- 
tate any  more,  let  us  give  Him  that  which  He 
demands,  our  whole  heart — enshrine  Him  there 
— not  lavish  on  mortals,  however  deserving,  all 
those  affections  He  has  granted  us.  Let  us  prove 
by  our  whole  lives,  we  love  Him,  because  indeed 
He  first  loved  us,  ay,  and  carried  us,  and  bore 
with  us  from  the  days  of  old. 

But  how  can  we  do  this  ?  Will  not  this  love 
create  familiarity  in  our  intercourse  with  Him 
who  is  indeed  holiest  amidst  the  holy  ?  Surely 
not  ;  in  seeking  to  do  our  respective  duties 
wherever  we  are  placed  for  love  of  Him,  be- 
cause we  hope  it  will  be  pleasing  unto  Him — in 
using  our  talents  as  His  gifts,  using  them  in 
Him,  that  is  employing  them  for  those  ends, 
which  will  procure  us  His  blessing ;  in  think- 
ing of,  and  blessing  Him  for  the  joys  and  com- 
forts of  mutual  affection,  loving  our  fellow- 
creatures  in  Him :  is  this  likely  to  breed  undue 
familiarity  ?  Will  this  deprive  Him  of  His 
holiness?  Those  who  have  experienced  the 
unspeakable  consolation  of  this  intimate  com- 
munion would  tell  us,  the  effect  is  quite  contrary 
to  that,  which  those  who  know  Him  not  thus 
suppose.  A  precious  ray  of  that  unutterable 
holiness  indeed  descends  on  them ;  but  His  holi- 

4 


38  THE  SPIRIT  OF  JUDAISM. 

ness  is  increased  according  to  the  measure  of 
their  love. 

Is  it  not  indeed  natural  to  man  in  his  present 
imperfect  state  thus  to  love  his  God.  The  most 
pious,  the  most  ardent  followers  of  His  law,  find 
it  difficult  to  give  Him  their  whole  heart.  It 
demands  long  years  of  watching,  of  struggling, 
and  of  prayer.  Disappointment  and  discourage- 
ment appal  us  on  every  side ;  for  the  more*  we 
strive  to  know  and  love  the  Lord,  the  more  fear- 
fully our  own  imperfections,  our  own  secret  sins, 
stand  before  us — the  more  clearly  do  we  find 
even  of  those  actions  we  hoped  were  good,  the 
motives  are  but  too  often  impure.  Who  are  they 
whom  we  find  strong  in  their  own  strength,  and 
smiling  to  scorn  those  who  acknowledge  and 
deplore  their  liability  to  temptation  and  to  sin  ? 
Who  ?  but  those  who  know  not,  love  not,  think 
not  of  their  God.  While  those  who  seek  Him 
weak  in  seeming,  shrinking  and  lowly,  fearing 
temptation,  turning  in  trembling  eagerness  to 

*  "  The  more  exalted,"  say  our  wise  men,  "  a  man  is  above  his 
fellow,  the  greater  will  be  his  inclination  to  sin."  Again,  "  The 
more  man  increases  in  righteousness  the  stronger  becomes  his 
propensity  to  evil,  and  unless  the  Lord  gave  him  His  aid,  he  alone 
could  not  escape  the  power  of  sin."  In  this  manner  did  our  pre- 
decessors endeavour  to  inculcate  humility  in  the  pious  even,  and 
to  check  the  presumption  which  we  not  rarely  feel  when  we  at- 
tain, or  fancy  we  attain  any  degree  of  excellence. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  39 

prayer  for  strength  and  aid — strong  only  in  their 
trust  in  Him — are  in  truth  the  servants  whom 
He  loves,  and  whose  hearts  are  turning  towards 
Him.  But  shall  these  difficulties  deter  us?  Shall 
we  turn  from  the  blessed  goal,  from  the  gates  of 
heaven,  because  the  path  is  dark  and  rugged  ? 
"  The  race  is  not  to  the  swift,  nor  the  battle  to 
the  strong;"  and  while  the  consciousness  of 
difficulty  must  convince  us  of  innate  sin — that 
our  natural  desires  since  the  fall  of  man  are  the 
evil  not  the  good — that  our  best  affections,  our 
most  fervent  prayers,  are  imperfect  without  the 
purifying  grace  of  God — consequently  that  our 
salvation  cannot  be  achieved  by  our  own  righte- 
ousness, but  through  the  infinite  and  redeem- 
ing compassion*  of  the  Eternal,  whose  love  is 

*  Without  divine  mercy  no  man  could  be  saved  ;  because  every 
man  is  sinful  at  one  period  or  the  other,  either  by  committing  the 
wrong  or  omitting  deeds  of  righteousness  which  are  in  his  power 
to  accomplish.  Nevertheless  no  one  can  be  saved,  who  merely 
relies  upon  divine  mercy  and  prayer  ;  for  the  faith  which  should 
induce  us  to  look  to  the  Supreme  for  assistance  and  duly  to  appre- 
ciate our  own  nothingness  in  his  sight,  should  likewise  impel  us 
to  obey  the  precepts  of  Scripture,  these  being  the  emanation  of  the 
God  of  love.  And  so  says  the  prophet  (Eze.  xx.  11,  12)  :  •'  And  I 
gave  them  my  statutes,  and  showed  them  my  judgment,  which  if 
a  man  do,  he  shall  even  live  in  them.  Moreover,  also,  I  gave 
them  my  sabbaths,  to  be  a  sign  between  me  and  them,  that  they 
might  know  that  I  am  the  Lord  that  sanctify  them."  We  there- 
fore say,  that  without  active  religion  there  can  be  no  salvation  for 
Israel ;  for  the  words  are  "  which  if  a  man  do,  he  shall  even  live 
in  them."— I.  L. 


40  THE  SPIRIT  OF  JUDAISM. 

our  ransom :  we  must  also  feel  how  much  de- 
pends on  perseverance,  and  watching,  and 
prayer,  to  prove  we  desire  and  long  for  the 
mercy  of  our  God  to  be  vouchsafed  us,  to  prove 
we  indeed  long  and  try  to  love  Him  with  a 
whole  and  perfect  heart. 

But  how  are  we  to  teach  our  hearts  to  love 
Him  ?  By  dwelling  upon  His  infinite  perfec- 
tions ;  by  lingering  on  the  pages  of  His  blessed 
word,  till  by  prayer  and  faith  we  can  realize  the 
Bible  as  a  message  of  love  and  mercy  ;  not 
merely  addressed  to  a  nation,  but  to  each  of  us 
individually  and  apart.  It  is  impossible  to  peruse 
the  Psalms  and  prophets  with  any  degree  of 
trust  and  attention,  without  feeling  conscious  of 
this  truth,  without  being  enabled  to  apply  every 
prayer  and  promise  to  our  own  individual  wants 
and  tempers.  There  it  is  we  first  learn  to  know 
Him  as  love ;  and  when  once  we  have  realized 
this  truth,  when  once  we  can  feel  and  believe 
the  love  He  bears  us  individually  is  deeper, 
dearer,  than  the  dearest  borne  to  us  on  earth, — 
that  no  change,  no  caprice  can  dim  that  long 
suffering  love — that  not  even  our  own  trans- 
gressions can  shake  it,  if  we  trust  in  Him;  that 
His  eye  is  ever  on  us,  His  arm  around  us,  His 
ear  open  to  our  faintest  sigh  ;  that  He  feels  every 
pang  we  feel ;  that  He  knoweth  every  secret 
throb  and  silent  tear,  which  man  may  never 


THE  SPIRIT  OF  JUDAISM.  41 

know ;  if  we  dwell  on  these  blessed  truths,  surely 
it  will  be  easy  to  love  Him. — It  is  difficult  to 
love  Him  with  all  our  heart,  if  we  only  look 
upon  it  as  a  command  laid  on  us,  which  we 
must  obey ;  but  it  is  easy,  if  we  think  how  we 
are  loved  by  Him. 

The  human  heart  is  attracted  by  virtue  in 
man,  goodness,  charity — not  the  mere  charity 
of  relieving  the  afflicted — but  charity  towards 
the  failings  and  follies  of  our  neighbours,  the 
charity  "  that  covereth  transgression,"  kindness, 
holiness,  purity,  truth,  forgiveness  of  injury, 
magnanimity ;  these  are  the  qualities  that  call 
for  admiration,  and  love,  and  reverence,  and  sel- 
dom call  for  it  in  vain ;  these  are  the  qualities 
on  which  the  mind  so  loves  to  dwell,  that  the 
young  and  enthusiastic  but  too  often  frame  an 
imaginary  idol,  and  so  weave  it  in  their  affec- 
tions, that  their  path  is  lonely  through  life,  for 
they  seek  what  they  find  not  in  man.  Seldom* 
does  a  mortal  unite  all  these  glorious  attributes, 
and  it  is  sad  when  the  dreams  of  the  young  en- 
thusiast are  chilled  and  blunted.  But  if  these 
qualities  attract  so  much  love,  even  in  the  small 
measure  in  which  man  possesses  them :  will  they 
not  demand  yet  stronger  feeling  towards  Him, 
holiest  among  the  holy,  who  unites  them  all, 

*  Or  never ! 

4* 


42  THE  SPIRIT  OF  JUDAISM. 

whose  divine  attributes  in  their  infinity  are  too 
glorious  for  human  imagination  to  conceive? 
Is  He  not  ever  merciful  and  ever  loving  ?    Is  He 
not  ever  "  ready  to  forgive  ?"     Ay,  day  by  day, 
and  hour  by  hour,  loving  where  He  is  not  loved? 
Showing  mercy  unto  thousands  that  seek  Him 
not?  Holy,  pure,  and  true,  till  thought  is  lost  in 
the  infinity  of  His  perfections  ?     Doth  not  His 
goodness  as  far  exceed  that  of  man,  as  the  sands 
on  the  sea  shore,  a  single  grain?    as  the  glo- 
rious sun  excels  the  feeble  light  with  which  the 
peasant  cheers  his  dwelling?     If  we  love  these 
attributes  in  man,  shall  we  disregard  them   in 
our  God  ?  Shall  the  soaring  mind  sink  back  dis- 
pirited and  chilled,  because  these  glorious  quali- 
ties are  found  not,  as  fancy  painted  them,   in 
man, — when  He  the  holiest,  the  Lord  of  truth 
and  love,  calleth  loudly  for  the  heart  that  longs 
to  rest  on  virtue?     O  let  not  the  youthful  spirit 
seek  perfection  upon  earth ;  let  him  indeed  love 
those  where  holiness  and  virtue  dwell,  for  there 
are  many  such  ;   but  let  him  turn  to  his  God 
alone  for  the  perfection  of  all  that  is  beautiful, 
all  that  is  glorious,  all  that  is  pure,  and  true,  and 
holy — all  that  can  attract  the  mind  and  fill  it. 

If  the  simplest  action  of  those  we  love  best  on 
earth  calls  for  our  praise  and  admiration,  will 
not  these  emotions  be  yet  more  warmly  excited 
when  we  look  on  the  magnificent  works  of  God? 


THE  SPIRIT  OF  JUDAISM.  43 

Can  the  created  vie  with  the  Creator?  Yet  the 
works  of  man  often  justly  call  for  reverence  and 
love  ;  and  shall  the  works  of  God  do  less  ?  True, 
we  cannot  see  Him  and  live ;  but  all  around  us 
are  traces  of  His  hand  !  Who  has  not  felt  the 
warm  glow  of  the  wakening  heart,  kindling  into 
love  and  rapture,  as  we  gaze  on  the  varied 
fields  of  nature?  Does  He  not  speak  in  the 
roaring  cataract,  the  thundering  waves,  in  the 
howling  tempest,  the  devastating  blast  ?  Trace 
we  not  His  hand  in  the  rosy  glow,  the  touching 
stillness  of  early  dawn,  in  the  brilliant  clouds, 
the  refreshing  breeze  of  sunset,  the  myriads  of 
stars,  the  silvery  moon  sailing  in  the  dark  blue 
heavens  ?  Do  we  not  hear  Him  in  the  still,  yet 
emphatic  eloquence  of  night,  ay,  in  the  ripple 
of  the  brook,  in  the  song  of  the  bird,  in  the 
meek  beauty  of  a  glistening  flower  ?  Are  not 
these  the  work  of  His  hands,  renewed  around  us 
day  by  day,  as  emblems  of  His  changeless,  His 
untiring  love  ?  And  can  we  pass  them  by,  with 
hearts  unmoved,  affections  dormant  ?  Even  to 
those  pent  up  midst  city  walls,  there  are  traces 
of  His  hand.  Can  we  look  on  the  millions  of 
beings  passing  to  and  fro,  the  form  and  face  of 
each  so  wonderfully  distinct,  so  indefinably  va- 
ried, that  one  can  never  be  taken  for  another — 
with  minds  respectively  stored,  according  to  the 
station  they  hold  in  life,  the  duties  they  must 


44  THE  SPIRIT  OF  JUDAISM. 

fulfil,  each  possessing  one  or  more  talents  pecu- 
liar to  himself,  characters  so  varied,  that  man 
seeks  in  vain  for  perfect  similarity  in  taste,  per- 
fect sympathy  on  earth  ?  Can  we  pause  to  re- 
flect on  these  things,  and  yet  feel  no  expansion 
of  the  heart  and  its  affections,  towards  Him  of 
whom  these  are  the  actions  ?  Can  we  not  trace 
Him  in  the  city  as  in  the  field ;  and  shall  our 
whole  lives  pass  by,  and  find  us  still  unconscious 
of  His  love,  unanswering  to  His  voice  ?  O  we 
have  enough  to  call  for  reverence,  to  wake  us 
into  love,  if  we  would  but  think  awhile  on  Him, 
whose  meanest  attribute,  whose  simplest  work 
would  yet  be  all  sufficient  to  make  us  give  Him 
"  all  our  heart." 

But  how  are  we  to  know  we  love  Him  ?  Shall 
we  be  conscious  when  our  hearts  are  indeed 
becoming  His?  Will  obedience  to  that  oft  re- 
peated command  to  love,  and  serve,  and  fear 
Him,  bring  with  it  its  own  reward?  Assuredly 
it  will.  We  have  but  to  seek  to  love  the  Lord, 
and  tenfold  will  be  that  love  returned  to  us.  It 
will  be  less  pain  to  give  up  our  dearest  wishes, 
hopes,  even  affections,  (if  called  upon  to  do  so, 
and  who  in  this  world  is  not?)  if  we  have  so 
loved  our  God  in  joy,  that  we  can  realize,  this 
affliction  comes  from  Him,  and  must  be  sent  in 
love  ;  ay,  and  will  end  in  love,  though  our  mor- 
tal eye  can  trace  it  not.  We  love  Him  not,  if 


THE  SPIRIT  OF  JUDAISM.  45 

we  find  ourselves  in  secret  questioning  the  good- 
ness or  the  wisdom  of  His  decrees ;  murmuring 
at  the  conflict ;  trembling  and  doubting  ere  we 
obey.  We  love  Him  not,  if  we  hesitate  between 
inclination  and  duty,  when  our  desires  clash,  as 
they  but  too  often  do,  with  the  obedience  His 
law  demands.*  We  love  Him  not,  if  we  feel  not 
that  love  stronger,  more  consolingly  powerful, 
when  afflictions  and  sorrows  darken  the  lot  that 
has  been  joyous.  The  calm  and  tranquil  temper, 
the  grateful  consciousness  of  a  happy  lot,  which 
characterize  some  minds  in  seasons  of  uninter- 
rupted prosperity,  are  too  often  supposed  to  be 
ardent  love,  and  unchanging  faith  in  God;  but 
if  when  the  water-floods  swell  around  us,  when 
the  tempest  gathers  and  our  lives  grow  dark — 
if  then  this  calm  tranquillity,  this  grateful  con- 
sciousness depart,  we  have  not  loved  our  God — 
it  has  been  but  the  peaceful  temperament  of  our 
hearts,  because  all  around  was  peace.  Affliction 
is  the  touchstone  by  which  we  can  discover  if  our 
love  be  true.  If,  even  while  nature  is  weak  and 
shrinks  tearfully  and  mournfully  from  her  trial, 
we  still  cling  to  our  God,  still  feel  He  loves  even 

*  And  how  is  such  faithlessness  visited  even  in  God's  own  elect 
on  earth,  elect  because  of  their  superior  righteousness !  For  when 
Moses  and  Aaron  failed  in  their  duty  they  were  told,  that  they 
should  not  reach  the  promised  land,  "  because  ye  believed  me  not 
(put  faith  or  trust  in  me)  to  sanctify  me  in  the  eyes  of  the  children 
of  Israel."  (Num.  xx.  12.)— I.  L. 


46  THE  SPIRIT  OF  JUDAISM. 

while  He  chastiseth,  nay  that  that  very  chas- 
tisement is  a  proof  of  His  love — for  "  whom  the 
Lord  loveth  He  correcteth  ;"  cling  to  Him  as  the 
loving  and  pitying  Friend  who  alone  can  aid  us  ; 
lift  up  to  Him  the  sinking  heart,  even  while  the 
lips  can  form  no  prayer ;  trust  in  His  deep 
changeless  love,  to  supply  that  which  we  may 
have  lost,  or  to  strengthen,  bless,  console  us,  on 
our  rugged  way  ;  cling  to  Him  the  closer,  the 
more  He  smiteth :  then,  then  indeed  we  have 
loved,  we  do  love  our  gracious  God,  and  tenfold 
are  we  blessed.  We  feel  not  the  deadly  sharp- 
ness of  His  arrows,  if  we  run  up  to  Him  and 
clasp  His  robe.  The  shaft  in  its  strength  can 
only  reach  those  at  a  distance  who  scorn  the 
shadow  of  His  wings.  The  whirlwind  cannot 
blight  us  in  its  fury,  if  we  seek  shelter  beneath 
the  shadow  of  the  Rock.  Not  that  those  who 
love  their  God  are  more  exempt  than  their  fel- 
lows from  the  trials  and  sorrows  of  this  life  ; 
nor  do  they  feel  them  less ;  we  are  not  forbid  to 
weep,  to  feel,  to  mourn.  Those  who  know  not 
such  emotions,  who  bear  the  severest  shocks  un- 
moved, are  not  rendered  so  by  religion,  they 
are  cold,  of  a  calm  and  stoic  nature,  which  nor 
joy  nor  sorrow  moves.  Religion  is  strongest, 
loveliest,  in  those  hearts  ever  susceptible  to 
emotion,  whether  of  pleasure  or  pain ;  the  love 
of  their  God  glows  warmest  in  such  bosoms  ; 


THE  SPIRIT  OF  JUDAISM.  47 

and  it  is  to  them  it  affords  its  richest  consola- 
tion ;  not  lessening  the  pang  of  sorrow,  but  lead- 
ing them  to  Him  who  sympathizes  in  their  every 
sorrow,  who  is  afflicted  in  their  affliction,  who 
loves  them,  and  chastises  but  to  bless,  even 
their  Saviour  and  their  God,  the  Holy  One  of 
Israel.  This  is  the  reward  of  those  who  seek  to 
love  their  God  with  all  their  heart. — In  all  we 
do  we  shall  remember  Him,  without  whose  aid 
we  can  do  nothing.  In  every  pleasure  we  shall 
remember  Him,  who  gave  us  health  and  strength, 
and  the  power  of  enjoying.  In  joy,  in  grief,  in 
every  change  of  life,  in  every  little  circumstance 
which  may  seem  the  offspring  of  chance,  we 
shall  think  of  Him  in  whose  government  there 
is  no  chance.  Enshrined  in  our  hearts,  the 
deepest,  dearest,  strongest  seat  of  love,  every 
reasoning  faculty,  thought,  imagination,  zeal, 
memory,  all  will  find  employment  in  the  con- 
templation of  His  infinite  perfections,  His  un- 
tiring, never  ending  providence.  Memory  will 
have  full  scope ;  for  where  is  the  life,  however 
brief,  or  sunny  or  dark,  that  on  retrospection 
will  not  reflect  innumerable  proofs  of  His  inex- 
haustible goodness  ?  We  may  safely  assert 
there  is  none.  Oh  let  us  but  accustom  our- 
selves to  look  up  to,  to  cling  to  our  God  as  our 
own  Friend,  and  Father,  and  Saviour,  like  whose 
unfathomable  love  we  shall  find  none  on  earth. 


48  THE  SPIRIT  OF  JUDAISM. 

who  is  to  each  one  as  He  is  to  all,  whose  heart 
and  ear  are  open  to  the  lowest,  the  poorest,  the 
youngest,  the  oldest  of  His  creatures ;  who 
gathereth  each  tear,  and  numbereth  each  sigh ; 
who  daily  and  hourly  foldeth  His  arm  around 
us  and  calleth  us  individually  His  own ;  can  we 
think  upon  Him  thus,  and  yet  refuse  the  heart's 
pure  love,  the  only  meed  He  asketh  ? 


49 


CHAPTER  III. 

DEFINITION  OF  THE  WORD  SOUL.  LOVE  OF  GOD  CONSIDERED 
AS  IT  REGARDS  THE  INTELLECTUAL  AND  VITAL  PRINCIPLE 
OF  MAN. 

&£} — universally  rendered  in  English  soul, 
we  find  by  its  various  applications  in  the  Bible 
to  signify  breath,  life,  mind,  the  essence  or  spirit 
of  life  and  its  desires.  It  is  clear,  therefore,  that 
HEART  and  SOUL  are  not  used  in  this  divine  com- 
mand, merely  to  strengthen  the  emphasis  of  the 
idea  by  repetition,  but  to  convey  a  somewhat 
different  meaning  ;  viz.  to  bid  His  people  to 
devote  alike  intellectual  and  vital  principles  in 
His  service. 

If  we  seek  to  give  Him  as  He  desireth  our 
whole  heart,  it  follows,  that  we  shall  as  a  mat- 
ter almost  of  necessity,  obey  the  second  member 
of  the  sentence. 

We  cannot  know  Him,  to  love  Him,  as  the 
preceding  chapter  describes,  without  employing 
our  intellect,  the  whole  energy  of  our  minds,  in 
the  study  of  His  law  ;  not  alone  of  the  Penta- 
teuch, but  of  our  religion  generally;  of  all,  which 

5 


50  THE  SPIRIT  OF  JUDAISM. 

will  assist  us  in  becoming  firm  and  consistent 
followers  of  the  faith  we  profess,  and  enable  us 
to  mingle  amongst  those  of  another  creed,  with- 
out fearing  to  imbibe  it.  To  do  this,  the  Bible 
must  be  our  constant  study.  Nor  will  that  be 
of  itself  sufficient.  The  Bible  is  the  reflection 
of  that  fountain  of  light  dwelling  with  God  on 
high,  and  prayer  alone  will  give  us  the  emana- 
ting ray,  which  will  illumine  the  darkness,  in 
which  to  natural  man  that  blessed  book  is 
plunged.  Faith*  indeed  is  the  golden  key  to 

*  If  in  the  outset  of  life  we  commence  the  reading  of  the  Word 
in  the  spirit  of  self-sufficiency,  and  in  order  to  doubt,  because  our 
reason  does  not  suffice  to  comprehend  all  the  works  and  words  of 
God  :  it  is  evident  that  we  cannot  receive  any  benefit  from  a  pe- 
rusal of  the  sacred  Text ;  its  language  speaks  discouragingly  of 
human  reason,  it  teaches  to  place  little  reliance  on  human  help  or 
power.  What  then  does  the  doubter  or  the  presumptuous  find 
therein  to  love  or  to  admire  ]  He  is  told  to  mortify  the  flesh  in 
obedience  to  the  will  of  One  whom  he  does  not  fear ;  to  forego  the 
dictates  of  his  own  reason  in  deference  to  a  Wisdom  he  does  not 
recognise,  although  he  may  be  convinced,  as  every  reasoning  being 
must  be,  that  there  is  a  creative  Power  far,  far  superior  in  power 
and  wisdom  to  any  thing  which  humanity  can  reach  even  in  ima- 
gination. If,  therefore,  the  recognition  of  divine  power  does  not 
go  the  whole  length  of  subduing  our  reliance  upon  self,  but  little 
or  no  benefit  can  result  from  a  perusal  of  Scripture,  especially  if 
at  every  miracle  we  find  recorded  or  at  every  passage  gainsaying 
our  usual  views,  we  stop  and  say,  "  I  do  not  believe  this ;"  or 
"  this  cannot  be  true  because  I  do  not  understand  tilings  so  as  they 
are  here  recorded."  But  how  different  a  result  must  arise  when 
we  in  lowliness  of  trust  in  divine  Wisdom,  or  in  other  words,  in 
the  simplicity  of  a  childlike  faith  and  trust,  open  the  pages  of  the 
Bible  for  instruction  and  light !  O  then  each  word  is  received  as 


THE  SPIRIT  OF  JUDAISiM.  51 

unlock  its  stores,  for  without  faith  its  pages  are 
in  truth  "  sealed  ;" — and  prayer  will  strengthen 
that  faith,  and  teach  us  through  that  book  to 
know  the  Lord,  ourselves,  and  our  duties. 

The  Bible  is  the  foundation  of  religion.  In 
it  we  find  the  history  of  the  past,  the  present, 
and  the  future  ;  laws  to  guide  us ;  threatenings, 
awfully  fulfilled  ;  promises  to  soothe,  console, 
and  bless  us.  Those  who  deny  its  divine  truths 
are  neither  Jew  nor  Christian  ;  for  the  acknow- 
ledgment of  its  divinity  is  equally  binding  to 
the  one  as  to  the  other.  But  the  great  evil  un- 
der which  the  Hebrew  nation  is  still  suffering, 
is  not  so  much  the  denial  as  the  neglect  of  this 
precious  word.  We  are  in  general  perfectly 
satisfied  with  reading  the  Parasas  and  Haftorahs 

an  emanation  of  the  Supreme  Wisdom,  as  the  recorded  will  of  the 
highest  Power !  Doubts  vanish,  because  whilst  endeavouring  to 
mistrust  our  own  wisdom  we  are  willing  to  be  guided  by  the  Au- 
thor of  our  soul  and  being,  and  because  even  human,  worldly, 
wisdom  will  gradually  stand  astonished  more  and  more  every  day 
at  the  profound  springs  of  truth  and  holiness  which  bubble  forth,  so 
to  say,  from  every  rock  which  apparently  lies  as  a  hinderance  in 
the  way  of  the  humble  inquirer.  Prayer  for  light,  or  the  humilia- 
tion in  spirit  of  the  creature  before  the  Creator,  of  the  child  before 
the  Father,  will  tend  to  complete  what  faith  has  commenced ;  and 
subdued  alike  in  mind  and  will,  the  soul-stricken  believer  will 
walk  humbly  before  the  Lord,  seeking  and  obtaining  light  from  his 
revealed  word,  and  scattering  blessings  of  peace  and  truth  around 
him  among  all  who  may  be  drawn  towards  their  God  by  the  ex- 
ample of  purity  which  the  life  of  the  truly  righteous  must  present 
in  all  vicissitudes,  be  they  light  or  darkness,  joy  or  sorrow. — I.  L. 


52  THE  SPIRIT  OF  JUDAISM. 

marked  out  as  our  Sabbath  portions.  The  other* 
parts  of  the  Bible  rest  utterly  unknown.  Brought 
out  on  the  Sabbath  for  the  brief  space  of  half  an 
hour,  the  portions  are  read,  and  hastily  dis- 
missed, as  a  completed  task,  bringing  with  it 
no  pleasure  and  little  profit.  Even  this  is  but 
too  often  neglected,  and  we  adhere  to  the  forms 
and  ceremonies  of  our  ancestors,  scarcely  know- 
ing wherefore ;  and  we  permit  our  Bibles  to  rest 
undisturbed  on  their  shelves  not  even  seeking 
them,  to  know  the  meaning  of  what  we  do. 
Others  again,  earnest  in  the  cause,  yet  mistaken 
in  the  means,  search  and  believe  the  writings  of 
the  Rabbis,  take  as  divine  truths  all  they  have 
suggested,  and  neglect  the  Biblet  as  not  to  be 
compared  with  such  learned  dissertations. 

And  why  should  this  be?  Why  should  the 
Bible  be  so  shunned  by  that  people,  to  whom  it 
was  so  peculiarly  intrusted  1  Surely  they  cannot 
bring  forward  the  too  often  quoted  and  un- 

*  The  above  remarks  are  rather  too  sweeping,  at  least  for  the 
Israelites  of  America ;  still  there  is  a  great  deal  of  truth  and  force 
in  them  ;  and  happy  indeed  would  it  be  were  our  people  better  ac- 
quainted with  their  religion. — I.  L. 

t  Again  I  must  remark  that  Miss  A.  has  relied  too  much  upon 
the  calumniators  of  the  Jewish  character  as  authority.  If  there 
are  any  who  place  the  Rabbis  above  the  Bible,  they  are  unknown  to 
me ;  far  different  a  thing  it  is  to  take  their  views  as  explanatory 
of  and  above  the  holy  Text.  The  first  is  the  general  view  of  our 
nation,  the  latter  a  doctrine  utterly  abhorrent  to  every  reasoning- 
mind. — I.  L, 


THE  SPIRIT  OF  JUDAISM.  53 

founded  assertion,  that  the  English  translation 
is  imperfect,  and  not  fitted  to  be  placed  in  the 
hands  of  Hebrew  youth,  that  it  would  confuse 
and  rather  lead  them  to  embrace  the  Nazarene, 
than  strengthen  their  adherence  to  the  Jewish 
creed.  The  evidence  of  learned  men  of  either 
faith,  convince  us  of  the  fallacy  of  this  reason- 
ing. It  is  not  the  actual  words*  of  the  Bible, 
but  the  view  in  which  they  are  taken,  which 
gives  weapons  to  our  opponents.  There  is 
scarcely  a  word  mistranslated,  and  the  Hebrew 
of  obscure  passages,  is  generally  placed  in  the 
margins,  underlined  by  a  literal  translation. 
The  heads  of  the  chapters  are  the  only  portions 
likely  to  mislead ;  but  they  are  perfectly  harm- 
less to  those  unto  whom  the  Jewish  religion  has 
been  taught,  and  whose  youth  has  not  been  suf- 
fered to  imbibe  religion  as  they  could. 

Mournfully  they  err,  who  thus  preserve  the 
English  Bible  from  the  hands  and  hearts  of  their 
children:!"  It  is  this  great  error,  which  prevents 

*  In  some  instances  there  are  certainly  mistranslations  in  the 
English  version ;  but  not  enough  to  jeopard  our  religion. — I.  L. 

t  I  must  remark  here,  that  in  America  we  are  not  chargeable 
with  this  erroneous  procedure,  the  English  Bible,  on  the  contrary, 
is  almost  universally  found  in  every  house.  Still  it  would  be  ren- 
dering a  service  to  the  cause  of  truth  and  religion,  if  a  revised 
translation,  edited  by  a  society  of  learned  and  pious  Israelites, 
without  any  of  the  headings  Miss  A.  alludes  to,  could  be  issued ; 
for  then  no  one  even  in  England  could  hesitate  to  make  it  a  house- 
hold book  for  his  children. — I.  L. 

5* 


54  THE  SPIRIT  OF  JUDAISM. 

the  spirit  of  piety  from  taking  possession  of  the 
heart,  and  binds  us  to  cold  and  lifeless  forms ;  it 
is  this  which  is  the  real  cause  of  so  many  Israel- 
ites having  embraced  Christianity.*  If,  as  it 
only  too  often  happens,  young  minds  are  first 
led  to  think  on  religion  at  all  by  the  example  of 
pious  Christian  friends,  and  are  engaged  to  read 
or  rather  study  the  Bible,  for  the  first  time,  un- 
der their  direction,  and  come  to  them  for  en- 
lightenment on  passages  or  chapters  that  may 
seem  obscure :  must  it  not  follow  as  a  natural 
consequence,  that  the  ideas  they  thus  imbibe 
must  favour  the  Christian  and  not  the  Hebrew 
creed  ?  How  can  they  produce  arguments 
against  arguments,  if  they  have  never  been 
taught  to  read  the  Bible  according  to  the  belief 
of  their  fathers?  Why  do  we  only  too  often 
hear  even  amongst  professing  Hebrews,  that  the 
morality  of  the  New  Testament  infinitely  sur- 
passes in  beauty  and  charity  that  of  the  Old  ? 

*  I  believe  Miss  A.  overrates  the  number  who  have  left  our 
church ;  certainly  few  have  left  it  from  conviction,  which  fact  is 
easily  susceptible  of  positive  proof;  at  all  events  the  number  of 
conversions  in  America  is  very  small,  and  these  consist  for  the 
greater  part  of  those  who  have  been  contaminated  by  a  too  close 
intercourse  with  Christians,  to  the  neglect  of  their  own  peo- 
ple, without  sufficient  knowledge  of  their  own  faith  to  withstand 
the  arguments  or  flattery  of  those  differing  from  us.  Names  of  in- 
stances of  this  kind  could  be  mentioned,  if  there  were  any  neces- 
sity for  it ;  but  my  word  may  be  taken  for  the  truth  of  what  I 
allege. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  55 

Why  ?  because  they  see  the  effects  of  the  one 
on  the  lives  and  characters  of  its  believers,  and 
they  see  it  not  in  the  other ;  because  they  adopt 
as  the  doctrines  of  Christianity  the  beautiful 
moral  sentences  and  proverbs  they  chance  to 
hear,  wholly  unconscious,  that  these  very  sen- 
tences which  so  much  attract  their  admiration, 
have  all,  without  exception,  their  original  foun- 
dation in  the  pages  of  the  Old  Testament  either 
in  the  law,  the  Psalms,  or  the  prophets  ;  nay, 
that  the  whole  system  of  morality  preached  by 
the  founder  of  Christianity  is  that,  in  which  WE 
were  instructed  by  God  Himself,  either  in  direct 
communion  with  Moses,  or  through  His  chosen 
servants  the  prophets  !  Its  only  change  is  from 
the  lofty  language  of  inspiration  which  the 
chosen  of  the  Lord  alone  could  be  supposed  to 
understand,  to  the  brief  and  simple  phrases* 
better  suited  to  the  comprehension  of  the  hea- 
then to  whom  it  was  addressed.  The  Christian 
divines  themselves  acknowledge  this  ;  and  shall 
we,  descended  as  we  are  from  a  race  whom  God 
so  peculiarly  blessed — shall  we,  by  our  whole 


*  And  even  this  was  in  accordance  with  the  opinions  of  the 
Rabbis  of  that  age ;  witness  the  many  moral  sentences  scattered 
in  the  Talmud  and  kindred  works,  some  without  any  doubt  ante- 
cedent to  Christianity.  For  proof,  if  any  were  needed,  see  the 
Proverbs  of  the  Fathers,  one  of  the  books  of  the  Mishna. — I.  L. 


OD  THE  SPIRIT  OF  JUDAISM. 

lives  deny  it  ?  and  declare  the  Christian  Ethics 
are  the  best,  when  we  know  nothing,  seek  to 
know  nothing  of  our  own  ? 

We  are  told  in  Deuteronomy,  chap.  xvii.  that 
in  case  the  Israelites  should  elect  a  king,  he 
was  to  write  a  copy  of  the  law  himself,  that  he 
might  read  therein  all  the  days  of  his  life,  and 
learn  to  fear  the  Lord  his  God,  and  keep  all  the 
words  of  this  law  and  do  them.  The  importance 
of  studying  this  law  we  also  find  insisted  upon, 
alike  by  David,  Solomon,  and  all  the  prophets, 
almost  always  followed  by  the  promise  of  bless- 
ings unto  all  who  are  thus  employed.  Over  and 
over  again  we  find  in  the  Psalms  verses  to  this 
effect :  "  Blessed  is  the  man  whose  delight  is  in 
the  law  of  the  Lord."  "  The  law  of  the  Lord  is 
perfect,  converting  the  soul — the  testimony  of 
the  Lord  is  sure,  making  the  simple  wise — the 
statutes  of  the  Lord  are  right,  rejoicing  the 
heart — the  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes."  And  if  its  study  was  of 
such  importance  in  the  time  of  David,  when  the 
Lord  still  manifested  Himself  to  His  people, 
when  they  were  still  under  His  immediate  gui- 
dance :  how  much  more  important  must  it  be 
now,  when  the  prophecy  of  Amos  is  in  literal 
and  actual  fulfilment,  "  Behold  the  days  come, 
saith  the  Lord  God,  that  I  will  send  a  famine  in 


THE  SPIRIT  OF  JUDAISM.  57 

the  land,  not  a  famine  of  bread,  nor  of  thirst  for 
water,  but  of  hearing  the  words  of  the  Lord." 
(Amos,  chap.  viii.  11.) 

Now,  when  surrounded  by  nations  who  know 
the  Lord  and  serve  Him,  though  not  as  we  do: 
we  are  daily  in  danger  of  being  lured  to  desert 
our  faith,  or  of  being  called  upon  to  arise  and 
defend  our  belief,  not  against  the  sword  of 
slaughter,  but  against  that  kindly  though  mis- 
taken zeal  which  would  endeavour  to  convince 
and  to  convert,  by  the  means  of  that  very  book 
we  have  wilfully  neglected.*  We  stand  defence- 
less, for  our  own  weapons  are  turned  against 
ourselves.  Now,  more  than  ever,  should  our 
children  be  taught  their  religion  from  the  Bible, 
and  led  to  regard  that  blessed  book  as  the  foun- 
tain of  living  waters,  for  all  who  thirst ;  not  only 
as  it  regards  mere  paints  of  doctrine,  but  as  the 
only  book  which  will  teach  them  to  know  and 
love  their  God. 

Do  we  require  fresh  incentive  to  the  task  ?  are 
not  the  words  of  the  Lord  in  Jeremiah  all  suffi- 
cient ?  "  Let  not  the  wise  man  glory  in  his  wis- 


*  If  my  friend's  picture  of  the  ignorance  of  our  blessed  religion 
among  her  countrymen  and  women  is  not  highly  overdrawn, 
which  much  to  my  regret  I  cannot  believe  to  have  been  done,  how 
fearful  a  responsibility  does  rest  upon  them,  if  they  do  not  arise  in 
their  might  and  counteract  by  a  thorough  system  of  religious  edu- 
cation the  evil  so  eloquently  exposed  in  the  text ! — I.  L. 


58  THE  SPIRIT  OF  JUDAISM. 

dom,  neither  let  the  mighty  man  glory  in  his 
might — let  not  the  rich  man  glory  in  his  riches ; 
but  let  him  that  glorieth  glory  in  this,  that  he 
knoweth  and  understandeth  ME,  that  I  am  the 
-Lord,  which  exerciseth  loving  kindness,  and 
judgment,  and  righteousness  in  the  earth,  that 
in  these  I  delight,  saith  the  Lord."  (Jer.  ix.  23, 
•24.)  Will  natural  religion  teach  us  this  ?  Will 
the  aspect  of  affairs  as  they  appear  to  mortal 
eyes  in  this  world,  the  constant  triumph  of  the 
wicked,  the  sufferings  of  the  righteous,  the 
misery  of  thousands,  the  prosperity  of  those  that 
know  not  the  Lord — will  these  things  teach  us 
to  know  Him  as  He  is  ?  Will  even  the  medita- 
tion of  Him  through  His  glorious  works  enable 
us  to  "  understand  Him  ?"  No,  we  can  only 
learn  to  know  Him  in  the  word  that  He  has 
given  us ;  and  even  there  that  blessing  will  not 
suddenly  be  granted  us. 

It  is  no  light  task  we  undertake  when,  in 
lowly  faith  and  earnest  prayer,  we  commence 
the  study  of  the  Bible.  The  wisdom  of  philoso- 
phy, its  acute  perception,  powerful  reasoning, 
the  deep  research,  the  toiled  for  knowledge  of 
the  student,  will  not  avail  us  here.  We  must 
come,  lowly  minded,  and  simple  hearted,  even 
as  little  children,  who  read  and  believe.  Much 
we  know  there  is,  which  in  our  present  imper- 
fect state  we  cannot  hope  fully  to  understand ; 


THE  SPIRIT  OF  JUDAISM.  59 

if  all  were  open  to  our  eye  and  mind,  there 
would  be  no  exercise  of  faith ;  and  we  know 
that  "  faith  is  accounted  righteousness."  But 
much  that  at  a  first  reading  may  seem  obscure, 
becomes  clearer  every  time  we  read.  No  one1 
can  say  he  has  read  the  Bible,  who  has  pe- 
rused its  pages  once.  The  evidence  of  those 
who  have  made  that  book  their  companion 
through  threescore  and  ten  years,*  who  have 
perused  and  reperused  it,  and  each  time  found 
something  new,  some  new  consoling  promise, 
which  they  had  observed  not  in  former  readings, 
is  an  unanswerable  proof  of  its  inexhaustible 
fulness.  It  is  not  one  perusal  which  will  open 
to  us  the  fountain  of  living  waters  contained  in 
the  Bible — nay,  the  first,  the  second,  and  to 
some  minds,  perhaps,  even  the  third  reading 
will  end  in  discouragement  and  sadness.  We 
may  have  found  little  to  reward  our  toil,  little 
to  afford  us  strength  or  consolation,  or  to  con- 
vince us  it  is  a  message  of  mercy  addressed  to 
us,  not  as  a  nation  alone,  but  individually.  We 
must  persevere,  we  must  read  on  and  on,  still 
in  trusting  faith  and  prayer  ;  and  the  answer 


*  And  in  this  spirit  spoke  the  Lord  to  Joshua  :  "  This  book  of  the 
law  shall  not  depart  out  of  thy  mouth ;  but  thou  shalt  meditate 
therein  day  and  night,  that  thou  mayest  observe  to  do  according  to 
all  that  is  written  therein  ;  for  then  shalt  thou  make  thy  way  pros- 
perous, and  then  thou  shall  have  good  success."  (Josh.  i.  8.) — I.  L. 


60  THE  SPIRIT  OF  JUDAISM. 

will  be  given ;  the  blessing  of  the  Lord  will  be 
upon  us,  "  converting  the  soul,  making  the  sim- 
ple wise,  rejoicing  the  heart,  and  enlightening 
the  eyes,"  even  as  He  hath  promised.  No  one 
has  ever  thus  read  the  word  of  his  God,  who 
will  refuse  his  evidence  as  to  its  holiness  and 
beauty ; — Hebrew  and  Christian  will  alike  unite 
in  proclaiming  it  DIVINE. 

There  is  no  contradiction  in  asserting  that 
the  constant  employment  of  our  intellectual 
faculties  in  the  study  of  God's  Word,  is  obeying 
His  command  to  love  with  all  our  soul,  and  yet 
declaring  the  wisdom  of  the  philosopher  or  the 
knowledge  of  the  student  will  avail  us  little  in 
the  acquirement  of  its  inspired  truths.  It  would 
seem  as  if  the  one  contradicted  the  other,  as  if 
to  come  as  little  children,  and  yet  to  use  our 
intellect,  were  things  incompatible  one  with  the 
other ;  but  yet  in  this  case  they  are  united.  Hu- 
mility and  true  wisdom  are  ever  found  hand  in 
hand.  Those  that  really  know  the  most,  that 
have  studied  deepest,  are  ever  those  who  think 
least  of  themselves ;  for  the  more  they  know  the 
more  they  feel,  how  little  capable  is  their  finite 
wisdom  to  understand  the  things  around  them, 
the  workings  of  infinity.  The  Bible  cannot  be 
dearer  to  the  philosopher,  the  poet,  or  the  stu- 
dent, than  it  is  to  the  poor  unlettered  peasant, 
who  perhaps  can  read  no  other  book.  Their 


THE  SPIRIT  OF  JUDAISM.  61 

simple  faith  should  read  a  lesson  to  the  proud 
in  heart,  the  mighty  in  knowledge,  who  pass  it 
by  as  unworthy  of  their  regard.  Their  simpli- 
city, and  lowly-mindedness,  is  a  proof  that  it 
needs  not  philosophy  to  comprehend  the  Bible. 
Yet  those,  whose  aspiring  minds  grasp  eagerly 
all  that  can  exercise  the  intellect,  will  find 
enough  to  satisfy  that  restless  craving — much, 
very  much,  to  gratify  the  ardent  desire  for  re- 
search, the  unceasing  longing  for  acquirement. 

The  history  of  ancient  nations,  their  curious 
notions  of  religion,  their  remarkable  traditions, 
all  bearing  a  marked  resemblance  to  the  striking 
points  of  early  revelation  ;  researches  in  the  his- 
tory of  the  eastern  nations  whose  manners  and 
customs  of  the  present  day  bear  the  strongest 
affinity  to  the  manners,  customs,  and  peculiari- 
ties mentioned  in  the  Bible,  many  of  which  in- 
deed are  almost  unintelligible  without  reference 
to  these  explanatory  volumes  ;  the  history  of 
prophecy  awfully  fulfilled,  found  in  the  evidence 
of  every  traveller  to  the  east — Moab,  Edom, 
Babylon,  Egypt,  Pathros,  Ethiopia,  Ammon,  the 
Land  of  Promise  herself,  all,  by  their  present 
desolation,  literally  and  fearfully  fulfilling  the 
threatenings  of  the  Lord ;  these  are  works  which, 
while  they  give  full  scope  to  the  intellectual 
faculties,  add  new  and  glorious  beauties  to  the 
Bible ;  these  will  shed  a  new  and  yet  lovelier 

6 


62  THE  SPIRIT  OF  JUDAISM. 

light  upon  its  pages.  In  such  researches  the 
philosopher  and  the  student  will  find  ample 
subject  for  the  exercise  of  their  powers ;  and  the 
poet,  the  enthusiast — will  their  flight  be  checked, 
if  they  pause  awhile  to  linger  on  such  pages  ? 
No,  their  wings  will  soar  higher  and  higher 
still ;  for  the  fount  of  inspiration  hath  shed  its 
light  and  life  upon  their  path. 

Though  to  read  and  comprehend  the  Word 
of  God  be  the  first  great  desire  of  our  hearts, 
and  our  intellect  should  there  be  continually 
exercised :  it  does  not  follow,  that  to  love  the 
Lord  with  all  our  soul  comprises  that  exercise 
alone. 

As  His  loving  kindness  decked  this  beautiful 
earth  with  an  inexhaustible  variety  of  the  love- 
liest flowers,  to  afford  pleasure  and  recreation 
unto  man  in  the  midst  of  graver  duties,  bidding 
them  spring  up  on  every  side,  even  in  wastes 
where  it  would  seem  the  foot  of  man  has  never 
trod — decking  alike  the  lonely  wild  and  the  cul- 
tivated ground,  the  secret  stream  and  the  wa- 
tered nook,  the  peasant's  cot  and  the  monarch's 
park — ever  fresh  and  ever  lovely,  ever  raising 
their  meek  heads  towards  the  sky,  as  in  adora- 
tion of  Him  that  tendeth  them,  or  bending  down 
their  graceful  clusters,  as  too  lowly  to  meet  His 
smile  ;  shedding  on  His  winds  their  luscious 
breath,  as  thus  to  speak  their  silent  praise  ; 


THE  SPIRIT  OF  JUDAISM.  63 

even  as  His  love  gave  unto  earth  these  lovely 
things,  so  hath  He  stored  the  mind  of  man  with 
fair  and  precious  gifts,  not  to  take  the  place  of 
graver  food,  but  to  give  joy  and  recreation  to  his 
fellows,  to  shed  new  joyance  on  his  home,  to 
give  new  energy  to  love  in  those  around  him. 
and  lift  up  his  own  heart  in  increased  and  grate- 
ful adoration  to  his  God. 

These  are  the  hallowed  uses  of  talent  and  ac- 
complishment, in  those  circles  where  they  are 
cultivated  as  resources  of  pleasure,  not  of  main- 
tenance. 

Our  minds  are  stored  with  a  variety  of  beau- 
teous  flowers,  which  it  is  God's  pleasure  we 
should  value  and  improve.  He  hath  not  given 
them  to  wither  and  to  die  ;  but  to  be  brought 
from  their  hidden  cells,  and  by  assiduous  culti- 
vation be  reared  and  cherished,  till  they  are 
worthy  to  be  employed  in  His  service,  by  the 
pleasure  they  afford  to  our  fellow-creatures,  and 
the  sources  of  gratitude  they  open  in  ourselves. 
The  earth  needs  culture  to  bring  forth  her  love- 
liest flowers,  even  though  the  seeds  are  God's 
own  gift ;  and  so  it  is  with  the  mind  of  man. 
The  Lord  hath  planted  it  with  precious  seeds, 
He  watereth  and  tendeth  them  unceasingly ;  yet 
we  must  use  our  own  persevering  efforts  to  bring 
them  into  perfect  flowers  ;  and  that  these  efforts 
after  knowledge  and  wisdom  are  acceptable  to 


64  THE  SPIRIT  OF  JUDAISM. 

Him  who  alone  can  crown  them  with  success, 
we  have  Solomon's  prayer  and  God's  gracious 
answer  as  unquestionable  proofs. 

Wisdom  does  not  mean  the  knowledge  of  the 
Lord  ALONE,  although  "  the  fear  of  the  Lord  is 
the  beginning  of  wisdom,"  and  there  is  scarcely 

C3  J 

any  study  which,  if  pursued  in  a  faithful  spirit, 
will  not  lead  us  in  the  end  nearer  Him.  Sacred 
history  informs  us  that  Solomon's  wisdom  con- 
sisted also  in  the  knowledge  of  man,  in  such 
perfect  discrimination,  that  justice  was  always 
as  exact  as  it  was  impartial  ;  in  jurisprudence, 
in  every  branch  of  information  necessary  for  the 
civil,  military,  and  religious  government  of  a 
great  kingdom,  and  in  that  lively  fancy,  and 
ready  apprehension  which  enabled  him  to  give 
instant  and  satisfactory  answers  to  all  the  diffi- 
cult questions,  on  every  subject,  put  to  him  by 
Queen  Sheba.  No  one  will  deny  that  Solomon's 
wisdom  was  inspired  of  the  Lord,  granted  to 
him  in  answer  to  his  prayer.  "  Ask  what  I  shall 
give  thee,"  were  the  gracious  words  of  the  Lord. 
The  mind  must  have  been  truly  great,  which 
under  this  temptation,  this  perfect  freedom  to 
ask  what  he  pleased,  preferred  "  an  understand- 
ing heart,"  above  all  earthly  glory,  wealth,  or 
power.  True,  it  is  not  now  as  then  ;  the  Lord 
does  not  thus  manifest  Himself  to  His  people  ; 
nor  may  we  hope  such  a  direct  and  speedy  an- 


THE  SPIRIT  OF  JUDAISM.  65 

swer  to  our  prayers ;  but  when  we  read  "that 
this  speech  pleased  the  Lord,  that  Solomon  had 
asked  this  thing,  and  He  said  unto  him,  Because 
thou  hast  not  asked  for  thyself  long  life,  nor 
riches,  nor  the  life  of  thine  enemies,  but  hast 
asked  understanding  to  discern  judgment,  be- 
hold I  have  done  according  to  thy  words,  I  have 
given  thee  a  wise  and  understanding  heart ;" 
we  know  that  the  prayer  for  wisdom  is  pleasing 
to  our  Father,  and  that  our  efforts  to  obtain  it 
will  be  blessed. 

It  may  be  urged,  Solomon  was  peculiarly  situ- 
ated, he  was  the  son  of  the  man  after  God's  own 
heart,  the  head  of  that  peculiar  people  whom 
God  proclaimed  his  first  born,  that  the  duties 
devolving  on  him  demanded  extraordinary  wis- 
dom ;  and  therefore  his  example  can  be  of  little 
consequence  to  individuals. 

We  are  wrong  to  think  thus.  We  are  all  and 
each  of  us  members  of  this  people,  individually 
as  much  under  His  care  and  love,  as  those  se- 
lected servants,  whose  lives  and  thoughts  are 
written  in  the  Bible,  to  give  us  encouragement, 
and  hope,  and  life,  now  that  we  may  no  longer 
commune  face  to  face  with  God.  We  have  not, 
indeed,  the  mighty  charge  of  a  great  kingdom ; 
but  we  have  each  some  duties  to  fulfil,  some 
talent  entrusted  to  us,  for  which,  at  the  awful 
hour  of  judgment,  we  must  all  account.  God 

6* 


DO  THE  SPIRIT  OF  JUDAISM. 

hath  not  entrusted  us  with  precious  seed  to  lie 
useless  and  neglected,  till  it  is  blighted  and  de- 
stroyed. There  is  npt  a  station  in  life,  however 
lowly  or  unseen,  the  duties  of  which  will  not 
become  lighter  and  clearer  from  reflection  and 
prayer ;  not  a  talent,  however  small,  which  will 
not  add  to  our  own  happiness  and  that  of  our 
fellow-creatures,  by  cultivation  and  improvement, 
even  if  this  scene  of  action  be  confined  to  our 
own  domestic  hearth.  As  the  mind  becomes 
enlarged  and  its  ideas  matured,  its  views  of  God 
and  man  are  purified  and  exalted  ;  it  flings  aside 
those  grosser  particles  of  sense  and  worldliness 
which  surround  it  when  withering  in  neglect, 
and  rising  higher  and  higher  in  the  pure  ether 
of  infinity,  for  such  is  wisdom,  creates  a  happi- 
ness for  itself  of  which  neither  sorrow  nor  care 
can  deprive  it ;  and  this  is  the  answer  to  our 
prayer  for  our  Father's  blessing  on  His  gifts,  this 
is  the  proof  that  even  in  this  fallen  and  imper- 
fect state  He  hears  and  answers  us. 

In  the  present  state  of  society,  however,  it  is 
not  so  much  the  neglect  as  the  abuse  of  these 
glorious  gifts,  against  which  those  who  seek  to 
love  their  God  with  all  their  soul  must  be  care- 
fully guarded.  The  cultivation  of  mere  accom- 
plishment and  improvement  of  natural  talent 
have  of  late  fallen  into  deserved  disrepute,  from 
their  complete  absorption  of  time,  to  the  exclu- 
sion of  all  graver  thought  and  severer  study. 


THE  SPIRIT  OF  JUDAISM.  67 

It  is  not  devoting  six  hours  to  music,  as  many 
to  painting,  and  all  that  are  left  to  the  transla- 
tion of  all  the  fashionable  modern  languages, 
not  for  the  sake  of  their  valuable  literature,  but 
simply  to  skim  over  their  new  works,  and  fill 
the  mouth  with  words — the  mind  with  ideas  of 
but  too  often  doubtful  import ; — it  is  not  these 
things  which  will  draw  the  soul  nearer  to  her 
God,  or  prove  that  knowledge  is  power,  or  wis- 
dom happiness.  Their  effect  is,  but  too  often,  to 
fill  the  heart  with  pride,  with  a  desire  to  surpass, 
to  triumph,  with  a  distaste  for  all  pleasures  and 
amusements  save  those  which  grant  opportuni- 
ties for  admiration  and  display. — Love  for  talent 
in  itself,  desire  for  wisdom  because  of  its  own 
intrinsic  beauty,  or  knowledge  for  the  vast  stores 
it  unlocks — these  are  emotions  unknown  to  those 
whose  education  has  been  conducted  as  above. 
Their  acquirements  bring  not  joy ;  for,  unless 
they  have  a  field  worthy  of  their  display,  listeners 
they  deem  worthy  to  be  captivated,  excitement 
sufficient  to  draw  them  forth,  their  boasted  ac- 
complishments lie  unused  and  wasted,  and  their 
lives  drag  heavily  and  unprofitably  along.  Ne- 
glect were  almost  better  than  such  abuse ;  but 
there  is  a  middle  course.* 

*  Of  course  these  observations  have  no  reference  to  those  chil- 
dren of  genius,  whose  peculiar  gifts  point  out  a  path  for  themselves. 
They  cannot  give  too  much  time  and  study  to  the  perfection  of  the 


68  THE  SPIRIT  OF  JUDAISM. 

The  cultivation  of  such  gifts,  the  superiority 
their  acquirement  appears  to  bestow,  certainly 
exposes  us  to  some  degree  of  temptation ;  but 
we  should  not  shun  them  on  that  account,  our 
duty  while  on  earth  is,  not  so  much  to  fly  from 
such  temptation,  as  to  resist  it — to  seek  the 
praise  of  God  above  that  of  man ;  and  this  we 
do,  if  accomplishment  and  talent  be  cherished 
and  fostered  as  His  gifts,  and  love  and  gratitude 
to  Him  accompany  the  sources  of  happiness 
they  open  to  our  grasp.  If  His  blessing  be 
sought  upon  their  improvement,  His  guidance 
as  to  their  best  uses,  they  are  not  likely  to  puff 
up  the  heart  with  selfishness  and  pride  ;  but,  by 
the  constant  and  grateful  communion  they  open 
with  our  God,  they  lead  us  to  cling  yet  closer  to 
His  love,  to  love  Him  more  and  more,  and  be 
ready  to  resign  them  at  His  call. 

The  flowers  of  the  earth,  beautiful  in  their 
lowliness,  heart-speaking  in  their  silent  witness 
to  universal  love  as  they  are,  yet  they  supply 
us  not  with  food  for  the  support  of  life ;  that 
land  were  a  houseless  desert,  which  possessed 
but  them.  And  so  it  is  with  the  mind  devoted 
to  accomplishment  alone.  Music,  painting, 
poetry,  indiscriminately  as  they  are  scattered 

art  or  science  to  which  they  lean.  God  has  manifested  Himself 
in  them,  has  Himself  pointed  out  their  path,  which  it  is  alike 
erroneous  and  unhappy  to  disregard. 


THE  SPIRIT  OF  JUDAISM.  69 

now  over  our  domestic  hearths,  they  will  not 
give  us  that  bread  of  life  and  sustenance,  for 
which,  at  one  period  or  another  of  our  mortal 
career,  the  soul  will  surely  seek.  In  the  hour 
of  lonely  sickness,  of  pining  sorrow,  of  worldly 
misfortune,  will  these  things  satisfy  the  spirit,  if 
our  youth  and  energy  have  been  devoted  to  them 
alone  ?  Will  they  not  rather  take  wings  and 
fly,  and  leave  a  dreary  void  behind  ?  Oh ! 
without  the  heavenly  manna,  the  corn  which 
angels  eat,  THESE  are  but  withering  flowers,  but 
reeds,  which  pierce  when  leant  upon.  That 
heart,  that  home  alone,  is  truly  blessed,  which 
seeks  to  unite  the  two,  the  bread  of  life  with 
the  flowers  of  love ;  cherishing  the  one,  to 
strengthen,  to  support,  to  purify  the  other,  to 
give  fresh  charms,  fresh  loveliness,  to  the  ties  of 
earth,  to  give  new  zest  to  that  love  which  is 
commenced  on  earth  to  end  in  heaven. 

If  we  regard  the  intellect  thus,  (and  surely 
we  are  permitted  so  to  do,)  will  it  not  heighten 
the  love  we  bear  our  God,  and  enable  us  to 
obey  His  emphatic  command,  to  love  Him  with 
the  whole  soul,  even  looking  on  it  as  the  vital, 
as  well  as  the  intellectual  principle  of  man  ?  As 
the  vital,  we  know  the  love  we  bear  Him  must 
continue  constant  and  unchanging  ;  and  nothing 
is  more  likely  to  assist  us  in  this,  than  that  con- 


70  THE  SPIRIT  OF  JUDAISM. 

tinued  reference  to  Him,  which  the  earnest  and 
religious  use  of  our  intellect  engenders.  The 
one  brings  forth  the  other.  We  cannot  love  the 
Lord  without  thinking  how  best  to  serve  Him, 
without  associating  Him  in  His  every  gift.  Nor 
can  we  so  employ  our  minds  without  increase 
of  devotedness  and  love. 

In  the  affection  we  bear  a  fellow-creature,  we 
frequently  find  this  emotion  wavering  in  its  force, 
not  entirely  deserting  us,  but  increasing  and 
decreasing  in  warmth ;  at  one  time  filling  our 
hearts  with  intense  delight,  at  others  with  lin- 
gering sadness,  according  to  the  caprice  of  those 
we  love,  or  from  the  variable  current  of  life  in 
our  own  veins. 

In  the  love  we  bear  to  God,  we  must  guard 
against  these  feelings,  or  we  shall  find  ourselves 
at  one  time  buoyed  up  by  a  species  of  religious 
fanaticism,  leading  us  into  all  kinds  of  extrava- 
gance ;  at  others,  bowed  down  even  to  the  earth 
under  a  sense  of  despondency  and  wretchedness 
almost  overwhelming. 

We  must  check  these  enthusiastic  fits  of  de- 
votion, to  which  youth  and  happiness  are  liable, 
and  rouse  unceasingly  the  flagging  spirit,  where 
there  is  an  unwillingness  to  pray ;  till  at  length 
we  are  enabled  to  preserve  a  more  even  frame 
of  mind  which,  tempering  our  earthly  emotions, 


THE  SPIRIT  OF  JUDAISM.  71 

will  naturally  heighten  by  its  calm,  constant 
influence,  the  fervour  of  devotion  in  its  stated 
hours. 

To  obtain  this  happy  frame  of  mind  to  any 
extent  is  a  blessing,  which  in  our  present  spirit- 
less and  fallen  state  is  almost  impossible.  Per- 
severance will  do  much ;  but  even  the  best  and 
holiest  have  to  mourn  their  "  iniquity  in  holy 
things,"  the  imperfection  of  their  prayers,  the 
painful  mutability  of  their  heart,  even  when 
they  most  desire  to  fix  it  on  their  God.  There 
are,  indeed,  moments  when  the  spirit  of  devotion 
seems  kindling  within  us,  when  appropriate 
petitions  flow  as  it  were  spontaneously  from 
our  lips,  when  we  feel  as  if  for  the  love  of  our 
God  we  could  make  any  and  every  sacrifice, 
and  follow  on  unshrinkingly  in  the  path  He 
hath  laid  down  for  us,  whatever  trials  it  may 
include :  then,  then  is  the  time  to  tremble,  to 
dash  down  these  vain  and  idle  dreams ;  for  they 
are  but  illusions  which  fill  our  heart  with  pride 
that  we  can  pray  so  earnestly,  praise  so  elo- 
quently, and  resign  ourselves  so  implicitly  to 
our  Father's  will — illusions,  that  have  no  foun- 
dation, but  which,  if  encouraged,  will  lead  us 
into  sin ;  for  we  are  then  ready  to  look  down  on 
all  who  appeal  less  gifted  in  prayer,  and  to  ar- 
rogate to  ourselves  a  much  greater  portion  of 
God's  favour  than  we  either  possess  or  deserve. 


72  THE  SPIRIT  OF  JUDAISM. 

Then  are  the  times  to  "  remember  the  days  of 
darkness,"  for  they  shall  be  many ;  to  pray  that 
these  excited  feelings  may  be  sobered  down  to 
that  lowly  and  tempered  spirit,  far  more  accept- 
able to  our  Father ;  or  we  shall  find  that,  even 
as  our  taste  is  palled  by  a  succession  of  sweet 
food,  and  we  loathe  it  if  we  take  no  other,  so 
will  our  thoughts  revolt  and  turn  in  sadness 
from  what  has  too  long  and  too  excitingly  oc- 
cupied them.  Satiety  and  aversion  frequently 
follow  close  upon  too  highly  excited  feelings ; 
and  carefully  should  we  guard  against  these 
emotions  in  our  communion  with  our  God. 
Enthusiasm  is  natural  to  early  youth,  particu- 
larly when  first  awake  to  the  call  of  religion, 
and  if  that  enthusiasm  be  placed  under  a  gentle 
restraint,  its  rays  will  long  enlighten  and  revive 
our  affections  ;  whereas,  if  we  give  vent  at  once 
to  its  full  light,  we  shall  find  it,  for  a  short  time, 
dazzle,  if  it  do  not  blind,  and  then  sink  in  utter 
darkness  and  desponding  gloom. 

But  dangerous  as  is  enthusiasm  in  religion, 
we  encounter  it  less  often  than  that  heavy  slug- 
gish feeling  which  only  too  often  creeps  over 
us,  and  renders  our  prayers  a  task  so  painful 
we  would  gladly  turn  from  them,  for  we  feel  as 
if  we  could  not  pray.  Here  then  instead  of 
checking,  we  must  persevere.  It  is  a  mistaken 
notion  to  believe  that  in  our  present  weak, 


THE  SPIRIT  OF  JUDAISM.  73 

wavering,  and  sleepy  state  of  mind,  it  is  better 
not  to  address  our  God,  that  such  imperfect  peti- 
tions can  only  be  sin  in  His  sight.  If  once  the 
sacred  duty  of  prayer  be  neglected,  on  the  spur 
of  such  thought,  its  difficulties  will  increase  day 
by  day,  till  at  length  it  will  be  well  nigh  impos- 
sible to  overcome  them.  If  we  cease  to  pray 
till  affections  become  warm,  and  a  devout  state 
of  mind  return,  we  may  be  sure  that  time  will 
never  come.  Perseverance  alone  will  conquer  in 
time  this  wretched  feeling.  A  determination 
still  to  seek,  and  trust  in  the  grace  of  God.  to 
supply  the  deficiencies  of  our  own  hearts,  which 
we  earnestly,  penitently  deplore,  will  bring  com- 
fort in  His  own  good  time.  It  is  to  try  our 
faith,  our  merciful  Father  sometimes  deprives 
our  prayers  of  all  comfort,  as  if  he  heard  them 
not,  and  put  a  chain  upon  our  hearts  and  lips 
till  they  can  frame  no  words ; — to  try  our  faith, 
to  convince  us  that  of  ourselves  we  are  nothing, 
that  without  His  grace,  we  cannot  even  pray 
with  fervour,  that,  however  moral  and  outward 
religious  duties  may  be  performed,  however 
guarded  we  may  seem  to  have  been  from  pre- 
sumptuous sin,  yet  when  we  prostrate  ourselves 
before  His  throne,  it  is  as  if  a  sudden  blight  had 
fallen  upon  us ;  thoughts  the  most  incongruous, 
fancies  the  most  unconnected,  rise  and  mingle 
themselves  irresistibly  with  our  prayers;  and 

7 


74  THE  SPIRIT  OF  JUDAISM. 

when  we  rise  up,  it  is  as  if  we  had  not  prayed, 
and  we  stand  humbled  and  abased  before  Him, 
conscious  that  we  have  sinned.*  But  if  at  such 


*  Without  sharing  altogether  the  ideas  of  Miss  A.  on  enthusiasm 
and  indifference  expressed  above,  I  must  admit  that  from  personal 
experience  her  observations  are  generally  true.  There  are,  indeed, 
moments  when  prayer  proceeds  from  an  exuberance  of  devotion, 
and  we  are,  so  to  say,  elevated  above  the  world  and  its  trials.  Still 
if  I  might  be  permitted  to  hazard  an  opinion,  I  should  say,  that 
these  feelings  of  an  entire  surrender  to  God  of  our  whole  selves 
should  not  be  called  misguided  enthusiasm ;  but  should  be  encou- 
raged, if  possible,  as  the  guiding  stars  of  our  lives,  without  being 
allowed  to  lapse  into  the  sinful  pride  of  piety  mentioned  in  the  text, 
which,  whilst  it  ostensibly  claims  the  merit  of  religious  devotion,  is 
only  another  cloak  for  the  love  of  dominion  and  disregard  of  the 
rights  of  our  fellow-men;  but  to  be  a  deep  seated  conviction  of  our 
entire  dependance  on  the  Lord  for  all  that  we  are  and  all  that  we 
have,  which  emotion  will  then  enable  us  to  be  at  all  times  ready 
to  sacrifice  every  thing  to  our  Maker's  will,  nay,  even  to  surrender 
our  life  rather  than  renounce  his  service  ;  as  our  wise  men  say  on 
the  very  passage  of  Scripture  under  consideration :  "  What  is 
meant  by  '  will  all  thy  soul  V  even  if  He  takes  thy  soul."  And  so 
did  the  great  Akiba,  who,  whilst  expiring  under  the  slow  and  al- 
most unheard  of  tortures  of  the  persecutor,  dwelt  with  holy  enthu- 
siasm on  the  acknowledgment  of  the  Unity  of  God,  till  his  pure 
spirit  took  its  flight.  In  short,  enthusiastic  feelings  of  devotion, 
if  they  proceed  from  humility,  are  holy  feelings ;  but  certainly 
care  should  be  taken  that  they  never  take  the  shape  of  an  inflamed 
zeal,  which  is  the  parent  of  the  hatred  of  others  differing  from  us 
in  opinion,  of  uncharitable  censoriousness  and  self-elevation.  On 
the  other  hand,  an  indifference  or  carelessness  in  prayer  is  unfor- 
tunately much  more  frequent  than  the  opposite  extreme ;  cares 
and  avocations  of  life  dwell  too  strongly  in  the  mind  to  be  laid 
aside  even  in  our  communing  with  God ;  and  were  we  only  to 
pray  when  our  soul  is  altogether  free  from  extraneous  thoughts,  it 
would  be  but  seldom  indeed  that  the  offering  of  prayer  could  be 


THE  SPIRIT  OF  JUDAISM.  75 

moments  we  are  conscious  of,  and  deplore  such 
wanderings  in  devotion,  if  we  still  cling  to  Him, 
and  feel,  "  Yea,  though  He  hide  His  face  from 
me,  though  He  deprive  me  of  all  comfort  in 
prayer,  yet  still,  still  will  I  put  my  whole  trust 
in  Him,  still  fold  to  my  heart  the  blessed  truth 
that  faith  in  Him  is  accounted  righteousness:" 
then  indeed  may  we  feel  assured,  that  our  im- 
perfect petitions  are  as  acceptable,  perhaps  more 
so,  as  when  from  some  outward  or  inward  cause 
our  petitions  flow  readily  and  lightly  from  our 
lips.  But  if,  on  the  contrary,  the  disinclination 
to  pray  is  indulged  in,  and  we  cease  to  address, 
because  we  find  no  comfort,  no  manifest  reply, 
because  the  sacred  exercise  is  never  perfectly 


sacrificed  upon  the  altar  of  the  heart.  It  is,  therefore,  an  admirable 
institution,  that  we  have  set  forms  of  prayer,  or  petitions  for  al- 
most every  thing  we  need,  and  fixed  times  to  address  these  to  our 
God.  For  if  we  take  up  our  prayer  book  for  the  sake  of  worship, 
unless  it  be  altogether  from  mere  outward  show,  which  is  to  be 
hoped  not  to  be  often  the  case,  we  at  once  render  homage  to  our 
Maker  ;  and  if  but  one  idea  is  uttered  in  sincerity  and  dovoutness 
of  conviction,  then  is  this  one  idea  an  acceptable  sacrifice  to  Him 
who  hears  all  our  cries.  And  who  knows,  but  that,  if  even  we  com- 
mence to  pray  without  being  properly  prepared,  we  shall  as  we 
proceed  become  fired  with  a  becoming  ardour,  and  pour  forth  our 
spirit  in  real  sincerity  before  the  Lord  ?  And  are  not  the  words  of 
the  Psalms  and  of  our  own  prayers  eminently  calculated  to  im- 
press the  mind  and  to  arouse  and  enchain  the  attention  ! — Much 
more  might  be  urged ;  but  the  limits  of  a  note  forbid  more  enlarg- 
ing, and  enough  has  been  said  to  arouse  the  thinking  Israelite  to 
reflect  yet  more  deeply  on  this  important  subject. — I.  L. 


76  THE  SPIRIT  OF  JUDAISM. 

performed :  we  voluntarily  deprive  ourselves  of 
grace,  and  sinking  deeper  and  deeper  into  error, 
at  length  forget  there  is  a  God.  The  perfec- 
tion* of  prayer  has  never  yet  been  attained  on 
earth  ;  but  the  soul  which  restrains  the  first  wild- 
ness  of  enthusiasm,  and  ceases  not  in  its  LOVE 
for  God  to  urge  and  rouse  its  affections,  when 
they  flag  and  turn  darkly  and  sorrowing  from  a 
duty  which  in  this  life  of  trial  is  frequently  made 
distasteful, — that  soul  is  framing  for  herself  a 
calm,  holy,  and  blissful  temper,  which  the  frowns 
of  the  world  cannot  shake,  nor  sorrows  from  a 
Father's  hands  for  any  length  of  time  disturb. 

To  love  the  Lord  with  all  our  soul,  we  must 
not  pour  on  earthly  idols  the  essence  of  our  af- 
fections ;  and  in  the  devoted  love  we  bear  hus- 
band or  wife,  children  or  parents,  or  friends, 
forget  Him,  whose  gifts  they  are.  God  is  love, 
and  from  Him  the  intense  delights,  the  change- 
less blessings  of  earthly  affections  spring  ;  yet 
our  frail  nature  is  but  too  often  apt  to  forget  the 
Creator  in  the  creature.  The  earthly  beings 
demand  and  receive  the  whole.  We  see  them, 
hear  them,  years  of  intimacy  increase  the  depth 

*  This  assertion  appears  somewhat  too  sweeping ;  for  surely 
there  must  have  been  perfection  in  prayer  when  Abraham  prayed 
for  sinful  Sodom  ;  when  Moses  asked  for  pardon  upon  a  rebellious 
people,  and  when  he  prayed  for  a  shepherd  over  the  Lord's  flock ; 
when  Elijah  stood  alone  on  Carmel  the  sole  remaining1  prophet  of 
truth,  when  all  around  was  error. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  77 

of  our  feelings ;  when  they  are  absent  there  is  a 
blank  alike  in  our  hearts  and  our  hearths  ;  and 
when  our  Father  said,  "  It  is  not  good  for  man 
to  be  alone,"  He  knew  that  this  would  be  so, 
ay,  intended  and  blessed  it.  He  meant  His 
creatures  to  love  one  another ;  but  He  meant 
not,  that  He  should  be  forgotten  in  that  love, 
that  His  service  should  be  removed  so  far,  His 
holiness  be  deemed  too  great  for  domestic  altars. 
"  I  the  Lord  God  am  a  jealous  God,"  He  saith 
again  and  again,  and  unless  our  dearest  and 
purest  earthly  love  is  traced  to,  and  enjoyed  in 
Him,  we  love  Him  not  as  He  commandeth,  and 
our  fond  affections  may  prove  "  the  whips  to 
scourge  us."  Oh  none  that  has  once  felt  the 
blessing  of  purifying  earthly  affection  by  the 
love  we  bear  its  beneficent  Giver,  tracing  up  to 
Him  the  delights  it  engenders,  worshipping 
Him,  hand  in  hand  with  a  beloved  one — leading 
his  children  to  His  footstool,  and  teaching  them 
to  feel  the  same  deep  love,  and  trace  their  young 
affections  to  the  same  immortal  source :  none 
that  has  once  experienced  this,  will  say  that 
such  willing  sacrifice  of  the  heart  to  God  tends 
to  decrease  the  force  of  earthly  affection  ;  he 
will  acknowledge  it  is  inexpressibly  heightened, 
purified,  exalted,  rendered  immortal ;  for  such 
love  ends  not  with  death.  Was  it  not  this  love 
which  Abraham  bore  to  Isaac  ?  Hannah  to 

7* 


78  THE  SPIRIT  OF  JUDAISM. 

Samuel?  enabling  the  one  to  offer  up  his  be- 
loved in  death,  the  other  to  part  with  him  that 
he  might  "  serve  the  Lord  ?"  Nay,  was  it  not 
this  which  bade  Ruth  cling  to  Naomi,  and  in- 
cited her  to  follow,  tend,  and  love,  with  a  purity, 
a  devotedness,  few  instances  have  equalled? 
And  shall  we  say  such  spiritual  love  is  a  mere 
illusion  ?  a  beautiful  fable  impossible  to  be  re- 
alized ?  Alas,  it  is  not  easy  thus  to  devote  heart 
and  soul  to  our  God  ;  frequently  will  our  hearts 
rebel  and  our  lips  murmur ;  often  shall  we  de- 
spair, and  still  more  often  despond,  and  feel  it 
vain  to  bid  the  breath  of  life,  the  heavenly 
essence  breathed  into  us  by  our  merciful  Crea- 
tor, triumph  over  the  corruption  of  the  earthly 
vessel  which  contains  it,  and  soar  in  thought 
rejoicing  to  its  natural  home  ;  constantly  we 
shall  fall  back ;  but  still — oh  let  us  persevere, 
and  pray,  and  trust;  pray  alike  for  ourselves, 
and  for  each  other — for  till  we  "  love  the  Lord," 
oh  how  may  we  hope  for  the  delivery  of  Israel, 
the  restoration  of  Jerusalem ! 


79 


CHAPTER  IV. 

DEFINITION  OF  THE  WORD  MIGHT LOVE  OF  GOD  CONSIDERED 

AS  IT  REGARDS  OUR  DOMESTIC  AND  SOCIAL  DUTIES. 

THE  two  preceding  chapters  having  treated 
the  love  we  should  bear  to  God  at  so  much 
length,  it  would  seem  as  if  little  were  left  for 
farther  consideration.  We  shall  find,  however, 
as  we  proceed,  there  is  still  something  more  in- 
tended in  this  divine  command,  or  Moses  would 
have  framed  it  differently.  As  yet  we  have  only 
considered  the  love  of  God,  as  it  concerns  our 
own  heart,  as  a  duty  confined  in  its  operations 
to  ourselves  individually.  The  word  "INQ  might, 
as  it  is  here  used,  appears  to  extend  farther,  and 
teaches  us  to  serve  the  Lord  in  a  somewhat 
wider  sphere. 

Had  Moses  used  this  word  "JNQ  as  an  adverb 
(very  or  greatly)  as  we  find  it  in  many  parts  of 
the  sacred  writings:  we  might  look  upon  it  only 
as  very  greatly  increasing  the  force  of  the  pre- 
ceding words,  and  render  it  thus,  "  and  thou 
shalt  love  the  Lord  thy  God,  with  all  thy  heart 


80  THE  SPIRIT  OF  JUDAISM. 

and  with  all  thy  soul,  to  an  exceeding  great  de- 
gree,"" "JXD  as  a  particle  signifying  exceedingly, 
intensely.  Nor  should  we  lose  sight  of  these  sig- 
nifications, even  while  we  regard  it  as  the  noun 
expressing  great  strength,  ability,  power,  in 
which  sense  it  is  evident  from  the  pronoun  ?J 
being  attached  to  it,  that  Moses  used  ^"l^P  thy 
might.  We  only  find  it  so  used  twice  in  the 
whole  Bible,  indeed  we  may  say  only  once,  for 
the  second  time,  (2  Kings,  xxiii.  25,)  it  is  but  a 
repetition  of  the  words  of  Moses,  "  And  like 
unto  him  (King  Josiah)  was  there  no  king  be- 
fore him  that  turned  to  the  Lord  with  all  his 
heart,  and  with  all  his  soul,  and  with  all  his  might, 
according  to  the  law  of  Moses."  There  can 
therefore  be  no  doubt  as  to  the  deep  solemnity, 
the  forcible  appeal  contained  in  the  brief  com- 
mand we  are  considering ;  the  fact  that  the  He- 
brew expression  ^"lNp~7p?  "  with  all  thy  might" 
is  never  once  used,  but  in  the  imperative  man- 
date to  "love  the  Lord,"  is  quite  sufficient  proof 
of  its  holiness  to  authorize  our  ragarding  it  as 
distinct  from  "  heart"  and  "soul ;"  and  to  endea- 
vour to  explain  its  meaning  as  will  best  assist 
our  efforts,  not  only  to  love  but  to  "  serve  the 
Lord." 

It  is  in  this  light  I  look  upon  it  principally  : 
we  cannot  love  the  Lord  without  the  exceeding 
great  desire  to  serve  Him  to  the  very  best  of  OUT 


THE  SPIRIT  OF  JUDAISM.  81 

ability,  to  use  our  utmost  influence  in  His  cause, 
and  make  obedience  to  His  will  as  light,  and 
dear,  and  precious  to  our  fellow-creatures,  as 
we  find  it  ourselves.  We  cannot  truly  love  Him 
if  we  do  not  feel  this,  if  universal  love  and  cha- 
rity (the  terms  are  synonymous)  towards  all 
around  us,  be  they  of  our  own  or  of  the  stranger 
creed,  do  not  fill  our  hearts  to  the  overflowing, 
and  we  long  to  make  manifest  to  those  who 
know  Him  not  the  blessedness  of  His  restrain- 
ing yoke. 

There  are  many  who  will  take  fright  at  these 
words,  as  tending  to  destroy  liberty  of  conscience, 
and  seeking  to  enslave  the  multitude,  and  yoke 
them  to  the  opinions  of  the  weak-minded  vision- 
ary, who  believes  that  only  to  himself  is  the 
enlightening  grace  of  God  vouchsafed.  A  little 
patience  will  convince  them  they  have  started 
at  shadows.  That  is  not  religion,  that  is  not 
love  of  God  or  of  man,  which  confining  itself 
within  its  own  narrow  sanctuary,  condemns  the 
whole  human  race  to  perdition,  save  the  few, 
the  very  few,  who  can  be  forced  to  think  the 
same.  Alas  !  for  the  children  of  Adam,  if  such 
were  the  awful  sentence  of  our  God !  Where 
too  is  His  long  suffering  love,  His  tender  ever 
acting  mercies,  if  such  were  the  economy  of  His 
heavenly  kingdom,  and  all  were  deemed  cul- 
prits, and  sentenced  to  everlasting  misery,  save 


82  THE  SPIRIT  OF  JUDAISM. 

those  who  loved  and  worshipped  Him  alike  f  If 
such  were  His  judgment,  should  one  of  us  be 
saved?  Should  even  one  have  a  demand  upon 
His  favour  ?  Where,  even  amongst  those  ear- 
nestly and  sincerely  united  in  essentials,  are 
there  two  who  think  precisely  the  same  on  mi- 
nutiffi  ?  And  shall  we,  sinful  and  finite  mortals 
as  we  are,  dare  to  say  the  aspirations  of  one 
pious  heart  are  more  acceptable  than  those  of 
another,  because  they  come  nearer  ourselves? 
Was  it  not  from  this  belief  sprung  the  awful 
miseries  attendant  on  the  times  of  persecution, 
not  only  as  endured  by  our  own  nation,  but  in- 
flicted by  Christian  upon  Christian,  as  the  re- 
peated massacres  of  the  Vaudois  and  of  the 
Huguenots,  on  the  fatal  24th  of  August,  1572, 
would  give  only  too  terrific  evidence  ?  This  is 
but  the  mockery  of  religion — but  profanation ; 
for  not  thus  would  our  merciful  Father,  that  we 
should  evince  the  fervour  of  our  love,  the  zealous 
ardour  we  should  show  in  His  service.  Even  as 
the  beams  of  His  sun  shed  heat,  and  light,  and 
joy  on  all  alike,  so  may  we  believe  His  gracious 
eye  looks  down  on  the  truly  pious  of  every  creed : 
demanding  an  extent  of  service  according  to  the 
measure  of  light  He  has  vouchsafed,  and  ac- 
cepting, ay,  and  answering,  the  lowly  prayers 
of  all  who  seek  Him  in  love  and  truth,  in  what- 
ever faith  they  may  be  offered.  And  while  we 


THE  SPIRIT  OF  JUDAISM.  83 

shun  the  errors  of  belief,  which  is  easily  accom- 
plished by  a  clear  comprehension  of  our  own, 
instead  of  scorning,  as  too  many  do,  and  believ- 
ing every  act  and  appearance  of  piety  counter- 
feit, because  their  actual  creed  is  mistaken,  and 
yet  more,  because  we  feel  it  not ;  we  might  learn 
many  a  lesson  of  lowly  wisdom  and  simple  piety, 
and  feel  our  hearts  swell  in  increased  love  to  our 
universal  Father  and  to  His  creatures. 

It  is  not  in  compelling  others  to  think  as  we 
do,  which  is  comprised  in  the  duty  to  use  our 
utmost  influence  in  the  holy  cause  of  God.  It 
is  to  make  manifest  the  superior  blessings  of 
religion  over  mere  worldly  pleasures,  to  prove 
that  those,  who  earnestly  seek  to  fix  their  affec- 
tions upon  their  God,  are  provided  with  a  never 
failing,  never  changing  source  of  joy,  in  which 
"  a  stranger  intermeddleth  not,"  that  they  need 
fear  neither  the  pangs  of  absence,  nor  the  hour 
of  death ;  for  their  God  is  with  them,  wherever 
a  harsh  duty  may  lead ;  He  is  ever  present,  ever 
near  them,  and  death  is  but  a  dark  passage 
which  will  end  in  eternal  light,  and  lead  them 
to  His  throne.  To  use  our  influence  in  His  ser- 
vice, is  to  make  manifest  these  things ;  to  prove 
that  be  our  lot  trial  or  joy,  these  thoughts  are 
ever  shedding  their  mild  radiance  on  our  hearts, 
strengthening  them  in  trial,  tempering  them  in 


84  THE  SPIRIT  OF  JUDAISM. 

joy,  and  guiding  and  inciting  the  simplest  action 
of  domestic  life. 

In  some  respects  the  power  of  proving  the 
beauty  and  comfort  of  a  religious  life  is  to  the 
Hebrew  painfully  contracted.  It  is  not  now  as 
in  those  joyous  times  when  "  the  field,  the  vine- 
yard, and  the  altar"  alone  occupied  the  sons 
and  daughters  of  Israel,  when  their  every  thought 
was  connected  with  their  universal  Father ;  for 
it  was  His  law  they  obeyed.  The  first  fruits  of 
the  vineyard  and  the  field  were  laid  aside,  not 
as  tributes  to  an  earthly  king,  but  as  an  accepted 
offering  even  to  the  King  of  kings.  If  we  were 
asked  why  we  were  so  careful  "  to  leave  the 
gleanings  of  the  harvest,  and  the  olive,  and  the 
grass,  for  the  poor  and  the  stranger ;"  or  where- 
fore "  we  rose  up  before  the  hoary  head,  and 
honoured  the  face  of  the  old  man ;"  or  why  "  so 
watchful  to  prevent  unrighteousness  in  judg- 
ment, weight,  or  measure  ;"  the  Hebrews  would 
reply,  because  our  Father  in  heaven  so  com- 
manded ;  and  thus  the  simplest  action  of  cour- 
tesy was  blessed  and  hallowed  by  its  connexion 
with  the  Lord,  its  obedience  to  His  will.  Such 
intimate  communion  was  forfeited  by  the  sins  of 
our  fathers ;  nor  is  it  now  even  as  it  was  in  the 
dark  ages  of  persecution,  when  the  Hebrew 
clung  with  yet  greater  firmness,  more  endearing 


THE  SPIRIT  OF  JUDAISM.  85 

fondness,  to  the  faith  for  which  he  suffered.  The 
determination,  in  secret  to  adhere  unchange- 
ably to  the  Law  of  Moses,  incited  many  to  live 
a  holier  life,  and  ponder  frequently  on  Him,  in 
whose  service  their  very  lives  were  risked. 
When  occupying  posts  of  high  trust  and  favour 
in  the  Spanish  court,  their  lineage  unknown, 
their  race  unsuspected,  though  they  could 
scarcely  keep  the  forms,  the  SPIRIT  glowed  more 
warmly  within.  In  those  times,  when  torture 
and  death  were  ever  hovering  round  them,  was 
a  son  of  Israel  ever  tempted  to  become  a  Chris- 
tian ?  Did  we  then  hear  of  conversions,  of  aban- 
donment of  that  belief  which  we  received  from 
the  Eternal  ?  Nay,  was  it  not  then,  many  turned 
from  abodes  of  luxury  and  ease,  deserting  the 
cherished  hoards  of  years,  exposing  themselves 
to  every  imaginable  misery  by  becoming  wan- 
derers on  the  face  of  the  earth,  rather  than  ac- 
cede to  the  conditions  of  their  persecutors,  and 
desert  their  faith  ?  Was  it  not  then  the  sons  of 
Israel  in  deed  and  thought  obeyed  the  command 
of  their  Lord,  and  in  very  truth  loved  Him  with 
all  their  heart,  and  soul,  and  might?  Would 
we  do  this  now  ? 

Through  the  infinite  mercy  of  an  infinitely 
merciful  God,  the  inexpressible  horrors  of  per- 
secution are  over:  not  alone  are  we  granted 
toleration,  and  permitted  to  dwell  in  safety,  and 

8 


86  THE  SPIRIT  OF  JUDAISM. 

undisturbed  to  continue  the  practice  of  our  re- 
ligion, but  by  the  truly  sincere  and  pious  Chris- 
tian the  consistent  Hebrew  is  ever  esteemed, 
honoured,  even  loved ;  and  how  do  we  repay 
our  Father  in  heaven  ?  Has  that  faith  so  be- 
loved in  adversity  become  less  beautiful,  less 
glorious,  less  loveable  in  prosperity,  that  we  turn 
from  it  to  embrace  another?  "Is  the  hand  of 
our  Father  become  shortened  that  it  cannot 
save  ?"  that  we  live  as  if  we  needed  His  blessing, 
His  saving  mercies  no  more  ?  "  Is  His  ear  heavy 
that  it  cannot  hear,"  that  we  cease  to  call  upon 
Him,  save  with  careless  lips  and  wandering 
hearts?  Reposing  in  security,  we  hear  not  or 
heed  not  the  imperious  call  breathing  in  His 
law ;  or,  engaged  in  the  heartless  repetition  of 
antiquated  form,  forget  the  antiquated  spirit, 
without  which  it  is  a  void.  We  neglect  to  in- 
struct our  children  in  the  religion  of  their  fathers, 
to  enforce  the  necessity  and  the  comfort  of  con- 
stant communion  with  their  God ;  it  is  enough 
if  they  fail  not  to  do  as  we  do  ;  and  is  it  strange 
then  that  those  whose  hearts  thirst  and  hunger 
after  divine  love,  divine  instruction,  should  at 
length  fly  to  that  fold  where  they  believe  there 
are  shepherds  to  guide  and  to  console  ?  Or  that 
some  ambitious  spirits,  imagining  the  spiritless 
forms,  to  which  alone  their  attention  has  been 
directed,  are  so  many  chains  which  confine  them 


THE  SPIRIT  OF  JUDAISM.  87 

to  one  spot,  one  employ,  and  permit  no  enlarging 
of  the  mind,  no  ascendency  in  worldly  honours, 
that  they,  too,  should  turn  from  their  fathers' 
God,  and  become  either  forswearers  of  religion 
altogether,  or  embrace  the  first  creed  which 
promises  distinction  or  increase  of  worldly  gain  ? 
If  the  love  and  duty  they  owe  their  Father  in 
heaven  has  never  been  impressed  upon  their 
infant  minds ;  if  their  childish  reverence  and 
adoration  have  never  been  excited  by  the  love 
He  bears  to  them :  is  it  marvel  worldly  interest 
and  earthly  ambition  should  fill  their  hearts  to 
the  exclusion  of  those  better  and  holier  thoughts 
which,  as  the  chosen  people,  should  be  pecu- 
liarly their  own  ? 

It  is  this  melancholy  state  of  things  which 
renders  the  Hebrew's  powers  of  exalting  his  re- 
ligion, in  the  minds  of  men,  so  painfully  con- 
tracted. Yet  his  influence  should  be  exercised 
not  only  to  exalt  his  faith  in  the  views  of  his 
more  worldly-minded  brethren  alone,  but  in  the 
sight  of  the  whole  Christian  world.  He  is  pe- 
culiarly situated ;  comparatively  speaking,  he 
stands  alone  amidst  a  vast  multitude ;  on  his 
conduct,  his  constancy,  depends  whether  scorn 
or  admiration  shall  be  excited  towards  the  reli- 
gion which  stands  forth  embodied  in  himself. 
According  as  his  life  is  actuated  by  its  principles, 
BO  will  it  be  deemed  divine  or  otherwise ;  and  at 


88  THE  SPIRIT  OF  JUDAISM. 

the  present  time,  when  to  prove  the  superiority 
of  the  Christian  religion  is  the  avowed  or  secret 
determination  of  all  its  earnest  members,  en- 
deavouring thus  to  obtain  converts :  has  not  the 
Hebrew  a  double  incentive  to  make  manifest 
the  spiritual  beauty,  the  unfailing  comfort  of  his 
own  ?  This  would  be  a  far  weightier  proof  of 
the  divinity  and  sacred  nature  of  our  faith  than 
the  most  convincing  argument  with  regard  to 
actual  points  of  doctrine.  This  would  be  evin- 
cing our  love  to  our  universal  Father,  and  our 
desire  to  exalt  His  glory,  much  more  to  the  im- 
proving of  our  own  hearts,  and  to  the  enlarging 
of  charity  towards  our  fellows,  than  the  endea- 
vour, too  often  made  in  scorn  and  hate,  to  found 
the  truth  of  our  own  belief  on  the  falsity  and  de- 
gradation of  the  Christian.*  Religious  argument 

*  Miss  Aguilar  has  in  the  above  failed  to  convey  her  thoughts 
as  clearly  as  they  might  have  been.  She  surely  does  not  mean 
that  all  the  Jews  do  not  enforce  a  holiness  of  life,  and  that  they 
base  the  truth  of  their  belief  upon  the  falsity  of  the  Christian.  I 
should  regret,  greatly  regret,  if  this  were  the  prevailing  error 
among  our  English  friends.  But  in  America  and  Germany,  where 
I  am  somewhat  acquainted,  we  neither  are  so  careless  of  spiritual 
religion,  nor  intolerant  towards  those  holding  adverse  opinions.  I 
will  not  say,  that  sufficient  attention  is  paid  to  the  truths  of  faith 
and  charity  ;  because  the  scattered  state  of  our  people  presents  ob- 
stacles to  the  accession  of  a  sufficient  number  of  spiritual  guides 
among  us ;  but  I  have  still  to  learn  that  we  are  as  a  mass  less 
awake  to  the  love  and  goodness  of  God  than  are  our  gentile  neigh- 
bours. And  as  regards  toleration  in  spirit,  it  needs  no  argument 
from  me  to  prove  that  gentiles  have  a  greater  disrelish,  to  use  no 


THE  SPIRIT  OF  JUDAISM.  89 

never  fails  to  breed  dissension  and  abuse.  Though 
our  faith  be  not  shaken,  there  are  the  remains 
of  a  raging  storm  within  which  it  is  long  ere  we 
can  calm.  If  we  have  loved  the  person  with 
whom  we  have  argued,  the  painful  emotions  are 
yet  stronger,  and  the  confidence  even  of  affec- 
tion is  awhile  disturbed.  If  he  have  been  indif- 
ferent to  us,  that  indifference  is  too  often  turned 
to  contempt  and  dislike,  and  we  quit  the  field, 
conscious  of  having  done  no  good  to  ourselves  or 
to  our  adversary,  and  we  turn  with  a  ruffled  and 
angry  heart  from  all  who  dare  to  differ  from  us. 
And  is  this  the  way  to  serve  the  Lord,  to  prove 
the  beauty  of  the  faith  we  adore?  "Have  we 
not  all  one  Father?  Hath  not  one  God  created 
us  ?  Why  do  we  deal  treacherously,  every  man 
against  his  brother,  by  profaning  the  covenant 
of  our  fathers?" 

To  love  the  Lord,  to  serve  Him,  the  Hebrew 
should  prove  by  his  whole  life  that  he  is  indeed 
one  of  a  peculiar  people  whose  faith  is  "  holy 

harsher  word,  toward  us  than  we  have  to  them.  We  may  pardon 
the  ignorant  for  their  over  zealous  contempt  of  Israel ;  but  the 
learned  can  have  no  excuse  for  their  wilful  disregard  of  the  fact 
that  our  religion  is  based  upon  a  morality  as  pure  as  theirs  can 
possibly  be.  Again,  I  say,  that  I  would  deeply  deplore  if  a  similar 
state  prevails  among  our  own  people  in  England ;  and  it  is  to  be 
hoped  that  Miss  Aguilar  and  others  engaged  in  similar  pious 
labours  may  with  Heaven's  blessing  succeed  in  bringing  about  an 
improved  state  of  feelings  and  conduct — I.  L. 

8* 


90  THE  SPIRIT  OF  JUDAISM. 

unto  the  Lord."  Is  he  accused  of  having  no 
faith,  let  him  prove  he  has  more  need  of  faith, 
and  feels  it  yet  more  deeply  than  the  Nazarene ; 
that  as  he  looks  upon  the  present  condition  of 
his  brethren,  he  has  faith,  or  he  must  disbelieve 
the  past  and  doubt  the  future.  Is  he  told  his  is 
a  stern,  cold,  spiritless  religion,  that  can  only 
look  to  a  rigid  and  exacting  Judge,  in  whom 
mercy  is  lost  in  justice:  let  him  bring  forward 
his  Bible  to  prove  that  a  God  of  love  was  re- 
vealed to  the  Israelites,  many  centuries  before 
the  birth  of  him  the  Christians  call  their  messiah. 
Is  he  referred  to  the  beautiful  morality  of  the 
New  Testament  to  prove  the  divinity  of  its  au- 
thor :  let  him  again  turn  to  his  Bible  to  prove 
from  what  fountain  that  morality  originally  came. 
And  this  influence  can  be  used  without  one  word 
of  reference  to  points  of  doctrine.  Let  the  He- 
brew's every  action  be  guided  by  the  love  he 
bears  his  God ;  let  him  adhere  to  every  form  as 
bringing  him  closer  to  his  God,  by  manifesting 
the  obedience  of  a  loving  child,  not  of  a  terrified 
slave  ;  let  him  find  so  much  delight  and  comfort 
in  his  religion  that  retirement  and  poverty  are 
preferable  to  riches  and  distinction,  if  these  are 
only  to  be  purchased  by  its  relinquishment ;  let 
him  respect  his  religion  himself,  and  he  will  never 
fail  to  find  it  respected  by  others.  Let  the  He- 
brew attend  more  closely  to  these  things,  make 


THE  SPIRIT  OF  JUDAISM.  91 

more  evident  his  love  to  his  God,  his  reverence 
to  His  ordinances,  the  comfort  he  derives  from 
this  communion :  and  we  would  hear  no  more  of 
attempted  conversions,  no  more  of  wonderful 
converts  ;*  and  this  indeed  would  be  seeking  to 
serve  the  Lord,  to  love  Him  with  all  our  might. 

But  it  is  not  to  the  Nazarene  world  alone  we 
should  make  manifest  the  comfort  and  the  beauty 
of  our  Father's  faith.  Many  who  are  hesitating 
and  lukewarm  might  be  led  to  think  more  seri- 
ously on  this  all  important  topic,  were  the  ex- 
ample of  its  professors  such  as  might  win  the 
heart  and  attract  the  affection.  The  humblest 
member  of  a  domestic  circle  might  thus  forward 
the  sacred  cause  of  God.  His  sphere  of  action 
is  possibly  contracted ;  but  home  is  the  spot  where 
the  influence  of  true  piety  is  most  strongly  felt, 
where  the  blossoms  of  that  lovely  plant  shed  the 
rarest  fragrance,  and  bring  forth  the  sweetest 
fruit.  What  so  likely  to  check  the  impatient 
reply,  the  unavoidable  irritation,  the  peevish 

*  This  and  a  few  other  similar  expressions,  used  before  by  my 
friend,  I  believe  to  allude  to  an  unfortunate  case  of  the  conversion 
of  the  daughter  of  a  highly  honoured  family,  under  the  plea  that 
she  had  never  been  properly  impressed  with  the  spirituality  of  re- 
ligion, till  she  heard  it  propounded  in  an  episcopal  church.  I  be- 
lieve, however,  the  case  to  be  a  solitary  one  almost,  at  all  events 
very  rare ;  the  name  of  the  convert  is  withheld  because  of  motives 
of  delicacy  for  her  pious  mother,  and  because  it  could  add  no 
strength  to  these  remarks. — I.  L. 


92  THE  SPIRIT  OF  JUDAISM. 

temper,  as  religion?  What  will  teach  us  to 
bear  and  forbear,  to  forgive  the  unkind  look, 
the  hasty  word,  to  give  up  our  dearest  wishes 
at  the  call  of  duty,  save  that  blessed  spirit  which 
springs  from  the  love  of  God  ?  Secret  and  con- 
stant communion  with  Him  can  alone  bring  the 
duties  of  submission,  patience,  charity,  forgive- 
ness, gentleness,  to  any  perfection ;  and  these 
virtues,  like  the  silent  stars,  are  more  needed  in 
the  holy  shade  of  home,  than  in  the  broad  sun- 
shine of  society.  There,  fear  of  the  world's  con- 
tumely, of  earthly  disgrace,  is  often  sufficient  to 
keep  us  on  our  guard.  It  is  easy  to  govern  our- 
selves for  a  time,  to  behave  with  studied  cour- 
tesy, to  speak  with  polished  ease ;  the  rules  of 
society  are  enough  for  this ;  but  to  practise  such 
virtues  at  home,  requires  a  higher  and  holier 
motive.  Even  the  duty  we  owe  our  parents,  or 
the  love  we  feel  towards  those  with  whom  we 
continually  associate  is  not  of  itself  sufficient. 
If  we  look  into  the  Bible  we  shall  find  lessons  for 
home,  as  well  as  for  our  conduct  in  the  world. 

In  submission  to  the  prejudices  of  the  aged, 
humility  to  our  superiors,  charity*  towards  the 

*  "  Rabbi  Me'ir  said :  Every  one  who  engages  in  the  study  of 
the  law  from  a  pure  motive,  will  attain  many  things;  and  not 
alone  this,  but  he  is  worthy  to  enjoy  all  the  world ;  he  is  thereby 
called  friend,  beloved,  a  lover  of  God,  a  lover  of  mankind,  rejoicing 
God,  rejoicing  man,  and  he  is  clothed  with  meekness  and  fear  of 


THE  SPIRIT  OF  JUDAISM.  93 

failings  of  our  equals,  patience  with  our  inferiors, 
forgiveness  (that  cheerful  forgiveness  which  for- 
gets as  well  as  pardons)  of  provocations  which 
are  unavoidable  even  in  the  fondest  intimacy ; 
in  that  control  which  puts  some  check  on  the 
irritation  and  ill-temper  occasioned  by  those 
numberless  petty  provocations  from  which  no 
domestic  circle  is  free  ;  in  the  cherishing  of  that 
holy  gentleness  which  never  fails  to  render  us 
beloved :  if  in  these  virtues  the  influence  of  piety 
be  silently  at  work,  much  will  be  done  for  the 
cause  of  God.  Others  may  be  led  to  examine 
into  the  secret  cause  of  this  heavenly  peace  and 
blessedness,  which  perhaps  they  envy ;  and  if 
they  trace  it  to  the  ever-working  influence  of  an 
earnest  love  for  their  Father  in  heaven  and  a 
desire  to  serve  Him,  they  too  may  wish  to  follow 


the  Lord,  and  is  enabled  to  become  pious,  righteous,  upright,  and 
faithful,  is  removed  from  sin,  and  brought  near  to  a  meritorious 
course  of  life, — and  he  will  become  like  a  stream  that  grows 
stronger  as  it  progresses  in  its  course,  and  a  river  whose  waters 
never  dry  up ;  and  he  will  be  modestly  retiring,  long-suffering, 
willingly  forgiving  insults  offered  him,  and  be  raised  and  exalted 
above  all  creatures."  This  is  in  part  the  beautiful  idea  which  one 
of  our  ancient  sages  conveyed  of  an  enlightened  piety.  Are  we 
willing  to  follow  this  guide  in  our  own  intercourse  with  God  and 
man  ?  Is  our  public  exhibition  of  character,  where  the  eyes  of  the 
world  are  upon  us,  the  same  as  when  we  are  alone  in  the  bosom  of 
our  family,  or  even  solitary  in  our  closet,  with  no  eye  to  see  save 
that  of  God,  with  no  ear  to  listen  to  our  words,  unless  it  be  the 
Providence  above,  whose  ken  is  ever  on  us  7 — I.  L. 


94 


THE  SPIRIT  OF  JUDAISM. 


in  His  paths,  and  deem  that  yoke  indeed  light 
and  glad  which  can  produce  such  happy  effects. 
Precept  is  too  often  doubted ;  we  look  on  pro- 
fessors of  religion  with  a  jealous  eye ;  and  if  they 
fail,  the  effect  of  their  most  eloquent  appeal  is 
lost  entirely.  But  very  different  is  the  effect  of 
discovering  religion  to  be  the  secret  source  in 
each  and  all  of  those  gentle  and  loveable  quali- 
ties which  in  the  first  instance  attracted  us.  At 
first  we  admire  and  revere  at  a  distance,  then 
as  we  draw  near  and  love,  comes  the  question, 
why  cannot  we  too  "  go  and  do  likewise  ?" 

In  this  manner  the  humblest  member  of  so- 
ciety may  serve  the  Lord,  and  benefit  his  fellow- 
creatures,  may  make  evident  by  example,  far 
more  forcibly  than  by  mere  precept,  the  beauty 
and  solidity  of  his  internal  piety ;  and  if  there 
should  be  an  opportunity  to  manifest  the  bene- 
volence and  philanthropy  with  which  his  heart 
is  filled,  his  words  may  fall  with  a  powerful 
weight ;  for  they  will  be  traced  from  the  same 
source  as  his  actions,  and  the  blessing  of  leading 
one  soul  to  the  fount  of  life  may  at  length  be 
his. 

There  can  be  no  true  religion  without  benevo- 
lence, without  the  ever  active  desire  for  others 
to  taste  the  comforts  and  blessings  we  enjoy,  not 
alone  corporeally,  but  spiritually.  This  is  one 
unfailing  proof  of  the  heart's  regeneration,  of  its 


THE  SPIRIT  OF  JUDAISM.  95 

springing  up  from  the  cords  and  chains  which 
have  attached  it  to  sin,  and  faintly  reflecting  the 
"  divine  image  in  which  man  was  made," — 
faintly  indeed,  yet  truly,  as  we  trace  the  glori- 
ous image  of  the  sun  in  the  quivering  dew-drop 
which  melts  before  his  beams.  In  those  that 
love,  that  serve,  that  perse veringly  seek  to  re- 
semble their  Father  in  heaven  in  universal 
charity,  forbearance,  beneficence  and  love,  be- 
nevolence is  very  strongly  marked ;  it  is  the 
virtue  which  assimilates  us  most  with  His  divine 
image ;  the  virtue  which  should  be  the  peculiar 
characteristic,  the  loveliest  inheritance  of  His 
chosen  heritage ;  for  more  repeatedly,  if  possible, 
more  powerfully  than  any  other,  is  it  inculcated 
in  the  book  of  life. 

Why  are  we  instructed  so  particularly  in  the 
slaughter  of  those  animals  granted  us  for  food  ? 
but  that  they  should  be  killed  in  the  quickest 
and  easiest  manner.  Why  forbidden  to  yoke  the 
ass  and  the  ox  together  ?  because  that  which 
the  ox  could  bear  would  injure  and  hurt  the  ass. 
Why  so  expressly  threatened  with  awful  retribu- 
tion, if  we  forbore  to  assist  the  overburdened  ass 
of  one  we  hated  ?  Why  to  let  the  parent  bird  go 
free  :  if  benevolence  even  towards  the  brute  crea- 
tion were  not  to  be  the  first  and  dearest  moral 
virtue  of  the  Israelites?  What  code  of  laws, 


96  THE  SPIRIT  OF  JUDAISM. 

save  those  of  a  perfect,  holy,  and  glorious  God, 
would  so  care  for  the  very  lowest  of  His  crea- 
tures, would  enter  so  minutely  into  instructions 
for  moral  duties,  that  if  obeyed  as  they  were  in- 
tended to  be,  would  even  now  mark  the  Hebrew 
as  in  truth  the  follower  of  a  divine  law,  and 
exalt  his  religion  far  above  every  other  ?  Where, 
save  in  the  law  of  Moses,  do  we  find  benevolence 
so  emphatically,  so  continually  enforced,  in  the 
care,  alike  of  the  brute  creation,  and  of  all  ranks 
and  conditions  of  men,  the  aged,  the  blind,  the 
deaf,  the  poor,  and  the  stranger,  perfect  in  their 
equity  and  love,  as  the  nature  of  Him  who 
framed  them  ;  yet  so  suited  to  the  heart  and 
temper  of  imperfect  man,  so  home-speaking  in 
their  universal  appropriateness,  that  never  could 
the  Hebrew  excuse  himself  from  obedience  by 
the  plea,  those  laws  were  framed  for  angels  and 
not  for  men,  or  at  least  for  better  men,  than 
he  is? 

Those  who  are  so  desirous  to  exalt  the  code 
of  Jesus  above  that  in  which  their  fathers  be- 
lieved and  trusted,  and  who  declare  the  simple 
sentence,  "  Do  unto  others  as  ye  would  be  done 
by,"  is  worth  all  the  Mosaic  precepts,  would  do 
well  to  refer  to  Leviticus,  xix.  18,  where  in  the 
divine  precept,  "  Thou  shalt  not  avenge  nor 
bear  any  grudge  against  the  children  of  thy  peo- 


THE  SPIRIT  OF  JUDAISM.  97 

pie,  but  thou  shall  love  thy  neighbour*  as  thy- 
self," they  may  chance  to  find  the  origin  not 
only  of  the  above  quoted  sentence,  but  of  many 
others  in  the  gospel,  whose  excellence  is  indeed 
undeniable,  seeing  that  they  proceed  from  the 
same  pure  fountain ;  but  as  the  Israelites  pos- 
sess the  original  unadulterated  spring,  they  have 
no  need  to  quit  the  belief  of  their  fathers  to  dis- 
cover it. 

In  one  respect  benevolence  is  still  a  beautiful 
characteristic  of  the  Hebrew  nation,  and  that  is 
the  open  ear,  and  the  open  heart  to  the  cry  of 
poverty  and  sorrow,  not  confined  to  the  distress 
of  brethren  alone,  but  a  case  of  Christian  dis- 
tress is  as  promptly  and  generously  relieved.  In 
a  small  village  near  the  metropolis/!"  many 
Nazarene  families  learned  to  call  down  blessings 
on  a  Jewish  benefactress,  and  to  feel  that  true 
charity  was  not  confined  to  the  Christian  heart 
alone ;  many  poor  children,  clothed,  fed,  in- 
structed, by  her  goodness,  might  have  been  seen 
gambolling  on  the  lawn  of  a  Hebrew  dwelling, 
rejoicing  in  the  sunshine  of  that  ever  acting  be- 

*  So  likewise,  speaking  of  a  slave  who  has  escaped  from  his 
master  to  seek  the  protection  of  the  Hebrew  laws,  the  Bible  says 
(Deut.  xxiii.  16)  :  "  He  shall  dwell  with  thee — in  that  place  which 
he  shall  choose — thou  shall  not  oppress  him."  In  Lev.  xix.  34, 
we  are  commanded  to  love  the  stranger  as  ourselves,  because  we 
had  been  strangers. — I.  L. 

t  London. 

9 


98  THE  SPIRIT  OF  JUDAISM. 

nevolence  which,  as  some  suppose,  can  be  found 
in  the  Christian  alone.  And  when  it  pleased 
God  to  remove  the  wealth  which  had  permitted 
her  to  do  these  things,  the  bitterest  drop  in  her 
cup  of  peculiarly  aggravated  sorrow  was  the 
thought,  that  the  poor  little  Jewish  and  Chris- 
tian children  could  no  longer  bless  her  name. 
Time,  which  has  softened  other  trials,  and  re- 
conciled her  truly  noble  yet  lowly  heart  to  indi- 
vidual privations  which  would  have  bowed  less 
faithful  spirits  repining  to  the  dust,  has  had  no 
effect  in  this.  Still  is  the  tear  called  forth,  the 
kindly  spirit  wrung  even  to  anguish,  when  dis- 
tress comes  near  her  door,  and  she  has  no  longer 
power  to  relieve  it.  How  blessed  then  the 
thought,  that  her  earnest  wish  is  known  to  the 
Searcher  of  hearts,  and  that  in  His  sight  the 
starting  tear  and  quivering  sigh  are  dear,  per- 
chance dearer  than  many  gifts  of  gold.* 

Nor  is  this  a  solitary  instance  of  Hebrew  cha- 
rity. Yet  while  we  admire  and  revere  the  relief 
the  rich  and  powerful,  ay,  and  not  these  alone, 
are  ever  ready  to  bestow :  the  truly  pious  Isra- 
elite may  often  in  secret  wish,  the  spirit  of  piety, 
the  earnest  desire  to  love  and  obey  the  God  of 
beneficence,  which  was  the  secret  source  of  that 

*  I  regret  that  the  author  has  not  mentioned  the  name  of  this 
noble  daughter  of  Israel  ;  as  surely  the  memory  of  one  so  worthy 
ought  to  be  blessed. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  99 

benevolence  exemplified  above,  were  more  inti- 
mately mingled  with  it.  We  do  not  love  the 
Lord  with  all  our  might,  and  seek  to  serve  Him 
and  exalt  His  glory :  if  charity  merely  proceeds 
from  the  kindliness  of  our  own  tempers,  or  ten- 
derness of  our  own  hearts,  or  a  yet  stronger 
motive  in  the  more  opulent  and  more  ambitious 
ranks,  from  a  secret,  yet  no  less  ardent  desire, 
by  a  display  of  liberality  to  obtain  honour  and 
consideration  in  the  Christian  world. 

Liberality  is  not  benevolence,  any  more  than 
the  act  of  giving  money  is  true  charity.  Benevo- 
lence is  truly  a  religious  principle,  it  begins  and 
ends  in  religion ;  it  lifts  up  the  heart  to  God,  at 
the  same  moment  it  expands  it  towards  man.  It 
seeks  to  expend  its  love  and  adoration  for  Him 
in  the  service  of  His  creatures ;  and  therefore  it 
is.  that  charity  cannot  be  perfect  unless  it  seeks 
the  amelioration  of  the  moral  and  religious  con- 
dition of  the  poor,  as  well  as  the  relief  of  their 
more  crying  and  immediate  wants. 

The  desire  to  improve  our  needy  brethren, 
spiritually  as  well  as  temporally,  can  only  pro- 
ceed from  the  firm  conviction  within  ourselves 
of  the  necessity,  as  well  as  the  blessing,  of  serving 
the  Lord.  Our  power  in  this  respect  is  pain- 
fully limited,  compared  with  the  nations  around 
us.  Yet,  were  the  desire  more  strongly  felt,  some- 


100  THE  SPIRIT  OF  JUDAISM. 

thing  might  in  time  be  done,  and  the  Hebrews 
throw  off  the  dark  shackles  of  blinded  supersti- 
tion and  of  prejudices  founded  on  a  deplorable 
state  of  ignorance,  which  is  to  be  feared  is  only 
too  often  found  amongst  them  now.  The  poor, 
even  as  children,  need  instruction  in  their  reli- 
gion ;  it  will  not  come  untaught,  nor  can  its 
mild  consoling  lustre  beam  from  the  trammels 
of  tradition,*  which  must  increase  in  incompre- 
hensible obscurity  with  each  new  generation. 
The  clear  conception  of  our  heavenly  Father 
will  not  come  of  itself;  it  can  only  reach  the 
mind  through  that  word  in  which  Infinity  was 
revealed,  according  to  the  comprehension  of 
finite  man. 

The  human  mind  needs  enlargement  and  im- 
provement for  the  reception  of  the  simple,  yet 
sublime  truths  of  religion,  even  for  the  consoling 
belief  in  a  God  of  love.  For  this  purpose  even 
the  best  directed  charity,  if  it  consist  only  in 
alms  or  similar  relief,  will  not  avail.  There  are 

*  I  am  not  permitted  to  alter  the  text  so  as  to  destroy  the  mean- 
ing- ;  or  else  I  should  certainly  have  altered  this  sentence ;  for 
without  claiming  for  tradition  all  that  some  assert  for  it,  there  is 
doubtlessly  found  laid  down  therein  nearly  the  whole  of  our  own 
manner  of  interpretation  and  mode  of  life.  How  else  are  we  to 
read  Scripture,  unless  it  be  in  accordance  with  the  views  of  our 
predecessors  1  What  else  forms  the  distinction  between  us  and 
Christians'?—!.  L. 


THE  SPIRIT  OF  JUDAISM.  101 

difficulties,  barriers  around  the  Jewish  poor,  al- 
most unknown  to  other  nations.  Confined  to 
one  quarter  of  large  cities,  often  to  trades  of  the 
meanest  and  lowest  kind,  without  the  power  of 
seeking  employment  in  other  parts  of  the  coun- 
try, even  if  their  inclinations  so  prompted :  their 
minds  must  become  narrowed,  prejudiced,  and 
puffed  up  with  a  sort  of  pride,  or  self-conse- 
quence, which  sets  at  defiance  every  benevolent 
intention,  and  frustrates  all  attempts  for  their 
spiritual  and  temporal  improvement.  A  super- 
ficial knowledge  of  the  Hebrew  tongue,  just 
sufficient  to  repeat  their  prayers  and  blessings 
at  stated  hours,  conscious  they  are  doing  a  ne- 
cessary duty,  but  utterly  unconscious  of  the  na- 
ture of  Him  they  thus  address  ;  well  versed  in 
traditional  lore,  but  wholly  ignorant  of  the  spirit 
of  the  Bible,  of  the  peculiar  duties  which  as 
members  of  God's  chosen  people  devolve  on 
them:  these  are  the  abuses  which  those  who 
"  love  the  Lord"  and  have  His  service  at  heart 
should  most  earnestly  seek  to  remedy,  and  at- 
tend to  particularly  in  those  establishments, 
which  the  benevolent  have  founded  for  the 
education  of  the  rising  generation. 

A  strictly  moral  education  is  not  sufficient  for 
the  real  improvement  of  the  Hebrew  poor.  They 
need  religion,  simple,  heartfelt,  yet  ever  guiding 
religion ;  and  this  can  only  be  obtained  by 

9* 


102  THE  SPIRIT  OF  JUDAISM. 

teaching  them  their  English*  Bibles ;  by  seeking 
books  to  assist  them  in  their  comprehension  ; 
by  employing  those  of  their  own  class,  in  whose 
advancing  youth  a  good  discrimination  may 
trace  abilities  for  the  task,  to  select  portions  out 
of  standard  religious  works,  which  will  give 
weight  to  the  words  of  Divine  love,  by  render- 
ing them  more  adapted  to  the  minds  of  their 
younger  companions  ;  and  if  there  be  not  suffi- 
cient of  these  good  books  by  Hebrew  writers, 
there  are  many,  very  many  excellent  aids  to  the 
spirit  of  religion  found  in  books  written  indeed 
for  Christians,  which  to  separate  from  the  actual 
belief  might  form  a  pleasing  and  laudable  em- 
ployment for  the  benevolent  Hebrew  whose 
limited  means  prevent  any  more  active  partici- 
pation in  the  charitable  acts  of  his  richer  and 
more  influential  brethren.  Why  should  we  be 
startled  at  selecting  portions  from  Christian 
authors  ?  The  morality  they  inculcate,  the  spi- 
rit they  breathe,  come  from  the  fount  in  which 
we  both  believe,  the  Old  Testament.  They  may 
believe  that  Jesus  first  preached  the  doctrine  of 
love  and  saving  mercy  ;  but  we  know  it  was  ours 

*  Being  as  we  are  inheritors  of  the  Hebrew  language  no  less 
than  the  Scriptures,  it  is  evidently  our  duty  to  make  ourselves,  if 
possible,  familiar  with  the  original,  so  as  to  enable  us  to  judge  with 
some  knowledge  of  the  correctness  or  otherwise  of  the  translation 
which  is  offered  to  us  as  a  transcript  of  the  word  of  God. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  103 

many  centuries  before,  ours  by  right  of  primo- 
geniture and  of  that  redeeming  love  which,  de- 
livering us  from  cruelty  and  bondage,  marked 
us  as  the  first-born  of  the  Lord. 

Knowing  this,  imprinting  it  from  the  very  first 
on  the  yielding  heart  of  the  child,  bidding  him 
look  to  the  word  of  God,  to  the  Law  of  Moses, 
a^  the  mainspring,  not  only  of  the  religion  in 
which  he  believes,  but  of  every  other  which  ac- 
knowledges a  God  of  salvation  and  mercy,  de- 
spite the  difference  of  creeds ;  as  the  fountain 
of  life  and  light,  typical  of  that  which  flows  in 
the  presence  of  the  Lord  for  ever  more,  and 
from  which  springs  that  universal  spirit  of  reli- 
gion which,  utterly  distinct  from  creed,  or  form, 
or  service,  dwells  in  every  pious  heart :  there 
can  be  no  danger  in  selecting  and  appropriating 
portions  of  those  Christian  writers  earnest  in 
their  cause.  The  Hebrew  thus  employed  would 
find  benefit  to  himself  arising  from  benevolence 
towards  others  ;  nor  need  he  fear  his  mite  is  too 
lowly  to  be  acceptable  to  the  Giver  of  all  good. 
We  do  not  think  enough  on  the  good  we  may 
do  our  needy  brethren  by  leading  them  to  read 
and  understand  the  word  of  God,  by  supplying 
them  with  aids  for  the  proper  acquirement  of 
that  knowledge,  and  inciting  them  to  rise  supe- 
rior to  the  superstitions  of  tradition  and  preju- 


104  THE  SPIRIT  OF  JUDAISM. 

dice  which  have  shackled*  them  so  long,  and  to 
look  to  their  Bibles  alonet  for  support  and  com- 
fort in  affliction,  for  the  guidance  and  direction 
in  every  social,  domestic,  moral,  and  religious 
duty,  for  the  removal  of  every  lingering  terror 
contained  in  the  anticipation  of  death  and  judg- 
ment ;  in  a  word  for  their  instruction  how  to 
live  and  for  their  hopes  of  immortality. 

Till  this  is  done,  till  the  poor  are  taught  reli- 
gion as  well  as  morality,  and  reading,  writing, 
and  other  necessaries  towards  gaining  an  honest 
livelihood :  the  benevolent  Hebrew  can  never 
hope  to  behold  the  regeneration  of  his  indigent 
brethren ;  he  can  never  hope  to  behold  them 
occupying  a  respectable  and  respected  situation 
in  the  world,  as  long  as  petty  meanness,  cringing 
servility,  or  presuming  insolence,  mark  their  in- 
tercourse with  the  Christian ;  he  can  never 
hope  to  see  his  religion  loved  and  respected  in 

*  It  is  not  tradition  which  has  shackled  the  Jewish  mind,  but  the 
cruelty  exercised  by  Christians,  pagans,  and  Mahometans  towards 
our  bodies  and  spirits  both.  Prejudice  against  others  is  the  result 
of  oppression ;  remove  this,  look  upon  us  as  equals,  and  the  evil 
will  speedily  be  removed  from  our  minds  also.  For  kindness  will 
beget  kindness,  as  cruelty  begot  hatred. — I.  L. 

f  The  word  alone  strikes  me  as  not  quite  proper ;  for  if  we  re- 
ject all  information  in  this  great  inquiry  except  what  we  can  draw 
from  our  own  experience,  we  must  evidently  be  but  indifferent 
judges  of  Scripture.  No,  we  must  of  necessity  "  ask  our  fathers 
who  shall  tell  us,  and  our  elders  who  are  to  inform  us." — I.  L. 


THE  SPIRIT  OF  JUDAISM.  105 

them,  till  they  have  learned  to  love  and  respect 
it  themselves.    To  do  this,  even  simply  to  desire 
this,  charity  must  be   intimately  mingled  with 
the  love  of  God.     To  serve  Him,  to  exalt  His 
glory  in  the  eyes  and  hearts  of  men,  to  make 
the  ignorant  and  the  destitute  share  His  bless- 
ings and  promises,  to  impart  to  them  His  love, 
and  strengthen  them  for  their  lives  of  trial  by 
the  conviction    they  are   all   and  each,  indivi- 
dually, objects  of  His  tender  care :  this  is  the 
charity  springing  from  and  ending  in  Him,  and 
this  should  be  the  incentive  of  every  Hebrew 
heart.     If,  while  we   interest  ourselves   in   the 
poor,  we  think  not  of  Him  who  hath  said  the 
poor  and  the  stranger  must  be  cared  for,  can 
we  hope  our  good  works  will  be  accepted  ?     Is 
it  not  rather  to  be  feared  some  secret  motive, 
some  unconscious  selfishness  may  lurk  within, 
and,  filling  up  our  hearts,  entirely  prevent  the 
entrance  of  the  image  of  God,  and  rob  our  ac- 
tions of  that  sweet  savour  which  would  other- 
wise ascend  to  heaven,  and  be  accepted  as  the 
burnt  offerings  of  old? 

"  Cast  thy  bread  upon  the  waters,  thou  shalt 
find  it  after  many  days ;"  this  is  sufficient  proof 
that  we  are  not  to  "  withhold  the  good  that  it  is 
in  the  power  of  our  hand  to  do,"  because  of  the 
doubtful  merit  of  those  we  would  relieve.  As 
the  running  waters  bear  from  our  view  the  bread 


106  THE  SPIRIT  OF  JUDAISM. 

we  have  cast  upon  them,  so  too  may  the  good 
we  have  wished  to  do  be  hidden  from  our  sight ; 
but  as  a  renewed  current  or  a  change  of  wind 
may  bring  back  to  us  what  we  have  cast  upon 
the  stream,  and  looked  upon  for  many  days  as 
lost,  so  will  the  blessing  of  the  Lord  return  into 
our  own  bosoms  the  good  which  we  may  have 
failed  to  bestow  on  others.  The  fruit  of  bene- 
volence may  not  be  found  on  earth,  the  blight- 
ing wind  of  ingratitude,  the  nipping  frost  of 
deceit,  may  have  outwardly  destroyed  the  goodly 
tree  ;  but  within  our  own  bosoms  it  shall  bloom, 
nourished,  cherished  by  the  blessing  of  the  Lord, 
and  we  shall  find  its  fruit  in  heaven.  But  this 
comfort  can  only  be  realized  by  those  who  are 
benevolent,  simply  because  they  seek  to  follow 
the  path  of  their  Father  in  heaven,  who  desire 
to  do  good  to  others,  because  the  ever  acting 
love  they  bear  their  God  urges  them  to  serve 
their  fellow-creatures,  and  bids  them  share  the 
blessings  so  lavishly  bestowed  on  them.  Charity 
proceeding  from  any  other  motive  is  far  more 
likely  to  end  in  pain  and  vexation  of  spirit ;  for 
if  the  love  of  God  hath  not  been  associated  with 
the  endeavour  to  do  good,  the  thought  that  His 
love  saw  and  blessed  the  deed  cannot  console 
us  in  its  failure. 

Let  a  child  be  accustomed  to  set  aside  a  por- 
tion of  his  pocket-money,  be  the  pittance  ever 


THE  SPIRIT  OF  JUDAISM.  107 

so  small,  and  only  perhaps  sufficient  to  scatter  it 
in  halfpence  amongst  the  miserable  objects  who 
appeal  to  him  in  his  daily  walks.  Let  one  half 
hour  be  reserved  for  our  little  girls  from  the 
more  showy  and  fatiguing  avocations  of  the 
daily  school-room,  for  the  simple  purpose  of 
working  for  the  poor  and  desolate  of  their  own 
age ;  and  if  the  love  of  their  beneficent  Creator 
be  associated  in  both  the  reservation  of  their 
mite  and  the  employment  of  their  hands,  we  lay 
the  foundation  of  that  true  benevolence  in  the 
infant  mind  which  is  in  itself  an  offering  unto 
God.  We  bring  them  closer  to  their  Father  in 
heaven ;  for  by  comparing  their  lot  with  those 
they  seek  to  relieve  their  young  hearts  are  filled 
with  gratitude  and  love  to  their  God,  with  a 
desire  to  honour  Him  by  having  mercy  on  His 
poor ;  and  we  prepare  them  for  an  increase  of 
benevolence  and  good  deeds  with  increase  of 
years  and  means.  Above  all,  let  us  not  chill  the 
warm  expanding  heart  of  childhood,  by  caution 
against  the  fraud  which  so  often  lurks  in  the 
garb  of  misery  ;  better  let  the  willing  copper  be 
given  ten  times  in  vain,  to  the  passing  by  of  one 
true  case  of  suffering.  It  is  time  to  caution 
when  there  is  more  to  give ;  but  not  in  that 
beautiful  spring  of  life  when  all  seems  as  true 
and  guileless  as  the  young  heart  itself.  The 
sums  squandered  on  expensive  toys,  expensive 


108  THE  SPIRIT  OF  JUDAISM. 

dresses,  are  not  regarded,  nor  is  the  selfishness 
they  engender  in  any  way  considered ;  yet  how 
many  good  feelings  and  kindly  charities  might 
be  engrafted,  if  part  of  these  sums  were  laid 
aside  for  the   inculcation  of  benevolence,  even 
granting  that  the  undiscerning  charity  of  chil- 
dren should  be  more  than  once  abused.     Let 
them  sometimes  be  encouraged  to  give  up  a  de- 
sired pleasure  or  favourite  toy  for  the   superior 
gratification  of  relieving  a  fellow-creature,  and 
proving  that  they  desire  to  love  their  God  ;  and 
we  need  not  fear  but  that  as  their  character 
matures,  benevolence   will  form  no  inconside- 
rable part.    If  we  need  farther  incentive,  farther 
proof,  we  have  but  to  search  the  pages  of  Holy 
Writ  to  feel  that  in  relieving  the  poor  we  glo- 
rify the  Lord ;  or  the  blessings  on  the  benevolent 
would  not  be  so  continually,  so  emphatically 
promised ;  and  we  shall  scarcely  fail  to  remem- 
ber, that  however  guarded  may  be   our   lives, 
however  closely  we  may  adhere  to  the  precepts 
of  the  Lord,  however  we  may  feel  assured  we  do 
love  Him  with  all  our  heart  and  soul  and  might, 
that  love  is  not  perfect  or  acceptable  in  His  sight 
unless  "  we  have  mercy  on  the  poor." 


109 


CHAPTER  V. 

BRIEF    REVIEW    OF    THE    COMMANDMENTS     AND     THE     SOCIAL 
DUTIES    THEREIN    COMPRISED. 

MANY  Hebrews  may  perhaps  object  to  the 
lengthened  consideration  of  the  second  verse  of 
the  SHEMANG,  which  the  three  preceding  chapters 
contain ;  that  it  is  following  the  false  lights  of 
the  Nazarene,  and  spiritualizing  and  mystifying 
a  simple  truth ;  that  the  command  to  love  the 
Lord  with  all  our  heart,  and  soul,  and  might, 
simply  means  to  pray  to  Him  and  praise  Him, 
and  obey  His  laws  as  far  as  lies  in  our  power — 
that  is  to  say  as  far  as  we  conveniently  can, 
without  interfering  with  our  more  pressing  calls 
of  interest  and  ambition ;  that  it  is  folly  to  sup- 
pose that  such  a  short  sentence,  such  a  simple 
command  can  mean  any  thing  more  than  a  mere 
religious  injunction,  or  that  it  interferes  in  any 
way  with  the  moral  duties.  Alas!  that  such 
should  be  the  calm  and  rational  belief  of  any 
who  bear  the  name  of  Israel !  that  any  member 
of  that  nation  to  whom  God  revealed  His  glory, 

10 


110  THE  SPIRIT  OF  JUDAISM. 

that  nation  He  selected  as  His  own,  to  be  His 
witnesses,  His  peculiar  treasure — that  any  one 
should  seek  so  perseveringly  to  divide  our  duties 
to  God  from  those  to  man,  that  even  amongst 
the  strictly  moral,  the  truly  honourable,  who 
bear  the  Jewish  name,  the  belief  should  exist 
that  the  service  of  God  is  distinct,  too  holy,  too 
sacred,  to  be  our  guide  in  the  world,  that  His 
word  only  refers  to  our  duty  to  Him,  not  to  our 
fellow-creatures.  Surely  those  who  thus  believe* 
can  either  never  have  studied,  or  have  never 
implored  the  divine  blessing  on  the  study  of  the 
book  of  life.  "  For  this  commandment  which  I 
command  thee  is  not  hidden  from  thee  nor  is  it 
far  off.  It  is  not  in  heaven,  that  thou  shouldst 
say,  Who  shall  go  up  for  us  to  heaven  and  bring 
it  unto  us,  that  we  may  hear  it,  and  do  it  ? 
Neither  is  it  beyond  sea,  that  thou  shouldst  say, 
Who  shall  go  over  the  sea  for  us,  and  bring  it 
unto  us,  that  we  may  hear  it,  and  do  it  ?  But 
the  word  is  very  nigh  unto  thee,  in  thy  mouth, 
and  in  thy  heart,  that  thou  mayest  do  it." 

And  is  it  not  still  as  near  us  ?  is  it  not  in  our 


*  I  trust  that  the  number  of  Israelites  who  understand  their  reli- 
gion so  erroneously  is  small  indeed ;  that  there  are  some  is  no 
doubt  true ;  but  there  are  many  more,  equally  erring  and  sinful, 
who  fancy  that  charity,  benevolence,  and  mere  morality,  is  suffi- 
cient for  them.  Both  these  classes  are  only  halfway  religious; 
our  duty  is  only  fulfilled  when  piety  and  philanthropy  are  intimately 
united  in  us. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  Ill 

power  still  to  do  it  ?  Yet  so  sad  is  the  natural 
corruption  of  the  human  heart,  that  perhaps 
were  it  more  difficult  to  be  attained,  were  there 
some  great  thing  we  were  desired  to  do  in  devo- 
tion to  the  Lord,  we  should  be  eager  and  ready 
to  prove  our  obedience ;  whereas  the  simple  com- 
mand to  associate  His  love,  His  glory  in  all  we 
do,  to  make  religion  the  mainspring  of  life,  is 
looked  upon  as  the  mere  dream  of  a  visionary,* 
who  would  turn  and  twist  the  words  of  Scripture 
to  the  furtherance  and  support  of  his  own  ima- 
ginings. 

How  then,  (surely  the  question  is  allowable,) 
would  these  strict  moralists  explain  the  meaning 
and  extent  of  the  command  which  has  detained 
us  so  long  ?  Can  they  bring  forth  sufficient  evi- 
dence from  the  Book  of  Life  to  prove  that  Moses 
meant  less  to  be  included  in  his  words,  than  we 
allow  ?  Would  not  his  minute  command  for  the 
right  regulation  and  religious  government  of 
individual,  social,  and  domestic  life,  rather  em- 
brace our  side  of  the  question,  and  give  some 
shadow  of  truth  to  the  suggestion,  that  in  his 


*  As  an  illustration  of  the  truth  of  this  assertion  the  reader  is 
referred  to  the  exercise  of  faith  demanded  by  Elisha,  the  prophet, 
of  the  leper  Naarnan  (2  Kings  v.  1-15),  where  the  servants  of  the 
latter  said  to  him :  "  My  father,  if  the  prophet  had  bid  thee  do  some 
great  thing,  wouldst  thou  not  have  done  it,  how  much  rather  then, 
when  he  saith  unto  thee,  wash  and  be  clean  1" — I.  L. 


112  THE  SPIRIT  OF  JUDAISM. 

book  of  repetition,*1  being  unable  again  to  enter 
into  the  minutiae  already  so  emphatically  en- 
forced, he  threw  them  together  in  this  brief  sen- 
tence, fully  conscious,  that  were  that  solemn 
injunction  to  love  the  Lord  obeyed  to  its  full 
extent,  all  would  be  therein  comprised  ? 

But,  it  may  be  urged,  Did  we  so  govern  our- 
selves, so  control  our  affections,  we  should  be 
perfect  beings,  and  that  is  impossible  to  be  on 
earth.  Yet  on  this  are  we  to  found  an  exemp- 
tion or  reprieve,  for  seeking  after  righteousness? 
Are  we  to  sit  down  calmly  and  contentedly  in 
the  natural  corruption  of  our  hearts,  because  we 
cannot  hope  to  realize  perfection  ? 

It  is  this  tacit  agreement  with  unrighteous- 
ness, this  unconsciousness  and  carelessness  of 
what  God's  law  imperatively  includes,  which 
renders  us  so  satisfied  with  ourselves,  so  startled 
when  we  hear  or  read,  that  our  best  actions 
need  God's  infinite  mercy  to  purify  and  render 
them  acceptable.  It  is  this  which  makes  us 
vehemently  protest  against  having  committed 
sin,  or  having  done  any  thing  that  can  be  dis- 
pleasing unto  our  Father  in  heaven.  It  is 
enough  to  do  all  we  can,  and  He  will  not  expect 
more. 

They  are  right,  He  will  not  expect  more  if 

*  Deuteronomy. 


THE  SPIRIT  OF  JUDAISM.  113 

we  do  all  we  can  ;  but  it  is  not  enough  to  do  all 
we  can  for  the  furtherance  of  our  own  interests ; 
not  enough,  to  refrain  from  injuring  man,  to 
adhere  strictly  to  moral  duty  ;  for  will  these  acts 
acquit  us  in  His  sight  for  forgetting  Him  ?  for 
not  thinking  of  His  command  to  love  and  serve 
Him  ?  to  do  all  things  for  the  sake  of  remem- 
bering and  glorifying  Him  ?  Oh !  if  these  things 
were  sought ;  if  we  pondered  sufficiently  on  our- 
selves, and  on  our  Maker,  or  the  love  He  bears 
us,  and  the  little  return  we  make — on  the  con- 
tinued wanderings  of  our  heart  in  prayer,  in 
meditation  on  all  holy  things — how  we  shrink 
back  from  His  service,  and  give  Him  not  the 
love  of  children  but  the  fear  of  slaves,  forgetting 
that  He  demandeth  LOVE  and  not  servile  obedi- 
ence :  we  should  feel  at  once  our  own  sinful 
nature  and  our  Father's  inexhaustible  goodness ; 
we  should  be  more  ready  to  hear,  more  willing 
to  receive  all  that  would  aid  us  in  seeking  after 
righteousness,  and  render  easier  the  commands 
of  the  Lord,  and  the  comprehension  of  His  word. 
There  are  those  who,  trusting  entirely  in  their 
own  strength,  and  judging  others  from  their 
own  feelings,  laugh  to  scorn,  as  unnatural  or 
hypocritical,  any  exalted  feeling,  extraordinary 
goodness,  or  perfect  disinterestedness.  They 
know  not  the  strength  that  lowly  religion  gives; 

10* 


114  THE  SPIRIT  OF  JUDAISM. 

they  would  deem  it  but  an  overstrained  saintly 
notion  which  urged  that  those,  who  seek  their 
God  and  love  Him  in  prosperity,  are  sometimes 
endowed  under  extreme  adversity  with  a  strength 
which  may  and  will  appear  unnatural  to  those 
who  know  not,  believe  not,  God  cares  for  each 
and  all. 

Those  who  are  in  reality  nearest  perfection, 
are  farthest  from  it  in  their  own  minds ;  the 
more  advance  they  make  in  goodness,  the  more 
clearly  shines  forth  the  perfect  holiness  of  God 
in  their  own  blemishes.  They  judge  not  of 
themselves  by  their  fellow-creatures,  they  seek 
not  to  compare  their  faults  or  virtues  with  those 
of  men  ;  but  they  look  at  their  deeds  through 
the  light  of  their  God  ;  they  regard  their  acts 
and  omissions  as  they  are  in  His  sight,  and  trust 
not  to  them  for  salvation.  But  to  those  who 
know  Him  not,  who  think  not  of  Him,  but  as 
One  far  off,  who  knows  not,  heeds  not,  the  daily 
thoughts  of  individuals,  it  is  enough  to  compare 
themselves  with  other  men,  and  if  they  covet 
not,  rob  not,  injure  not — if  they  are  widely  dif- 
ferent from  those  unhappy  beings  under  the  pu- 
nishment of  the  laws,  why,  that  is  all-sufficient, 
they  are  free  from  all  thought  of  sin. 

But  if  those  nearest  perfection  in  the  opinion 
of  their  fellow-men,  are  farthest  from  it  in  their 
own :  what  good  either  to  themselves  or  others 


THE  SPIRIT  OF  JUDAISM.  115 

can  accrue  from  it  ?  What  good  ?  Let  the  true 
believer  himself  reply,  and  he  would  tell  us,  the 
blessing  vouchsafed  him  can  only  be  felt,  it  is 
too  deep,  too  heart-springing  for  words.  The 
humble  endeavour,  the  fervent  prayer,  to  follow 
in  the  path  of  light,  has  been  mercifully  blessed 
to  him,  it  has  been  no  power  of  his  own  ;  and 
he  has  found  comfort  in  the  conviction,  that  his 
prayers  and  efforts,  however  lowly,  are  accept- 
able. He  hath  but  sown  the  goodly  seed  in  the 
firm  faith  of  reaping  the  fruit  above  ;  and  he 
would  tell  us  also,  the  seed  cannot  be  sown,  nor 
the  plant  flourish,  without  toil  and  perseverance. 
Disappointment  and  trial  will  attend  its  growth ; 
we  shall  feel  at  times  as  if  its  budding  blossoms 
were  all  destroyed,  blighted,  never  to  bloom 
again ;  but  perseverance  and  prayer  will  tend 
and  nourish  it  to  health  again  ;  and  on  the  bed 
of  death  its  clustering  flowers  will  encompass 
us  with  their  sweet  fragrance,  and  give  fair 
promise  of  the  fruit  which  waits  for  us  on  high. 
And  then,  is  it  not  worth  while  to  toil  on  despite 
of  pain,  and  persevere  regardless  of  disappoint- 
ment? 

It  is  never  too  late  to  tread  the  path  of  salva- 
tion ;  but  the  earlier  its  commencement,  the 
smoother  is  its  road.  It  is  the  blessed  union  of 
piety  and  morality  which  the  law  of  Moses 
teaches,  which  alone  can  enable  the  true  be- 


116  THE  SPIRIT  OF  JUDAISM. 

liever  to  glorify  the  name  of  his  God,  by  exalting 
his  religion  in  the  estimation  of  the  world,  and 
proving  that  the  Hebrew  faith  is  as  full  of  hope, 
and  peace,  and  comfort  of  salvation,  and  of 
spiritual  joy,  as  is  the  Christian. 

The  notion  that  the  third  verse  of  the  She- 
mang,  "  And  these  words  which  I  command  thee 
this  day  shall  be  in  thy  heart,"  refers  also  to  the 
preceding  chapter,  is  also  liable  to  the  censure 
of  the  rigid  moralist,  who  looks  no  farther  than 
the  actual  words  of  the  prayer  book,  and  con- 
demns all  enlarged  and  spiritualizing  views  of 
religion.  Yet  it  appears  almost  impossible  to 
read  the  sixth  chapter  of  Deuteronomy,  without 
observing  how  completely  connected  it  is  with 
the  fifth,  knowing  also,  that  as  Moses  originally 
wrote,  there  was  no  division  of  chapter  or  verse.* 
In  the  fifth  our  great  lawgiver  enlarges  on  the 
covenant  which  our  God  made  with  us  on  Horeb, 
repeating  the  ten  commandments,  as  he  there 
received  them,  emphatically  concluding  with 
the  words :  "  And  these  words  the  Lord  spake 
unto  all  your  assembly,  in  the  mount,  out  of  the 
midst  of  the  fire,  of  the  cloud  and  of  the  thick 

*  This  is  true  to  a  certain  extent :  the  modern  division  of  chap- 
ters is  not  discoverable  in  the  original  Hebrew  text ;  nevertheless, 
the  division  in  sections  is  undoubtedly  the  work  of  Moses  as  much 
as  the  writing  of  the  Pentateuch  itself  proceeds  from  him  ;  and  the 
Shemang  forms  incontestably  a  section  by  itself,  whatever  refer- 
ence it  may  have  to  what  precedes  or  follows. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  117 

darkness,  with  a  great  voice,  and  HE  ADDED  NO 
MORE."  Then  he  describes  the  fear  of  the  peo- 
ple, the  great  awe  that  fell  upon  them,  and  that 
which  they  said ;  their  acceptance  in  the  sight 
of  the  Lord,  His  yearning  affection  towards 
them,  and  His  choosing  Moses  to  receive  His 
law.  lest  the  sight  of  His  glory  should  terrify  the 
people.  Thus  we  perceive  the  fifth  chapter  is 
a  lengthened  detail  of  "  words,"  which  the  sixth 
in  a  few  brief  eloquent  verses  exhorts  us  to  obey. 
The  one  is  in  strict  connexion  with  the  other ; 
and  thus  in  all  probability  Ezra  and  Nehemiah 
thought,  when  they  compiled  for  their  captive 
brethren  the  prayers,  which  were  to  supply  the 
place  of  the  daily  burnt  offerings,  which  in 
Babylon*  they  were  unable  to  sacrifice. 

The  first  compilation  of  prayers  originated  in 
the  Babylonish  captivity.  The  sacrifices  had 
ceased,  the  Jewish  nationality  was  becoming 
lost,  in  the  sinful  intermixture  of  the  Hebrew 


*  There  is  a  slight  inaccuracy  in  the  above ;  no  doubt  exists 
that  the  chief  parts  of  our  prayers  owe  their  present  general  ar- 
rangement to  Ezra  and  the  great  Synod  ;  yet  they  were  not  alone 
for  those  who  remained  behind,  but  for  the  inhabitants  of  Palestine 
also,  who  could  participate  in  the  temple  service.  Farther,  though 
we  have  no  direct  account  of  its  being  so,  other  than  the  ex- 
ample of  Daniel,  who  prayed  three  times  every  day,  there  can  be 
but  little  doubt  that  a  form  of  prayer  comprising  benedictions,  the 
Shemang,  and  petitions  like  the  Amidah,  were  in  use  before  the 
Babylonian  captivity. — I.  L. 


118  THE  SPIRIT  OF  JUDAISM. 

with  the  heathen ;  and  their  children,  according 
to  Nehemiah,  spoke  neither  in  the  language  of 
Ashdod  nor  of  Jerusalem.  Ezra  beheld  and 
trembled  lest  the  knowledge  of  the  sacred  lan- 
guage should  become  at  length  so  completely 
lost,  they  would  be  unable,  to  address  their  God 
therein.  He  saw  that  a  regular  form  of  prayer 
was  becoming  more  necessary  than  it  had  ever 
been  before  ;  and  instituting  an  academy,  known 
by  the  name  of  the  Great  Assembly,  and  ho- 
noured by  the  names  of  Daniel,  Haggai,  Zecha- 
riah,  and  Malachi,  he  compiled,  with  their 
assistance,  the  prayers  we  now  repeat.  They 
formed  morning,  afternoon,  and  evening  service, 
to  be  repeated  in  lieu  of  the  daily  sacrifices 
which  they  were  then  prevented  from  offering  as 
in  Jerusalem.* 

It  is  therefore  evident,  those  portions  of  the 
Bible  were  selected,  as  were  best  adapted  to  sup- 
ply those  ceremonies  now  denied  them.  To  re- 
peat the  whole  law  of  Moses  every  day  was  im- 
possible ;  and  yet,  scattered  as  they  were  amidst 
idolatrous  nations,  it  was  more  than  likely  it 
would  at  length  be  completely  forgotten.  The 
only  remedy  was  to  bring  together  those  por- 
tions which  would  briefly,  yet  solemnly,  remind 

*  See  the  preface  to  the  Rev.  D.  A.  De  Sola's  elegant  edition  of 
our  prayers,  the  translation  and  type  of  which  are  worthy  their 
exalted  subject. 


THE  SPIRIT  OF  JUDAISM.  119 

them  of  their  duty  to  their  God  and  to  each 
other ;  Ezra  perceiving  by  the  context  that  such 
was  the  intention  of  Moses. 

Such  was  the  origin  of  the  Shemang :  it  is  the 
only  part  of  our  prayers*  which  neither  addresses 
the  Eternal,  nor  relates  to  His  glorious  attri- 
butes. Each  division  speaks  directly  to  the  peo- 
ple ;  enforcing  commands  brief  indeed,  but  yet 
which,  if  obeyed,  would  comprise  obedience  to 
the  whole  law  of  Moses. 

D'"m  translated  words,  we  find  by  a  refer- 
ence to  every  verse  where  it  is  used,  always 
relates  to  commandments  or  statutes ;  and  there- 
fore to  regard  it  in  the  third  verse  of  the  She- 
mang, as  referring  to  the  commandments  pre- 
ceding it,  not  alone  in  the  sixth,  but  in  the  fifth 
chapter,  cannot  surely  be  charged  with  either 
spiritualizing  or  mystifying  the  sense  in  which 
Moses  used  them.  We  cannot  be  wandering 
very  far,  if  in  making  them  bear  upon  the  ten 
commandments,  as  a  charge  to  let  them  be  upon 
our  hearts,  we  endeavour  to  discover  what  in- 

*  Without  endeavouring  to  gainsay  any  part  of  what  is  advanced 
above,  I  will  merely  remark  that,  according  to  the  views  generally 
prevailing  among  us,  the  Shemang  is  looked  upon  as  the  daily  ac- 
knowledgment and  acceptance  of  the  yoke  of  the  heavenly  king- 
dom ;  by  it  we  are  to  be  reminded  to  whom,  and  why  we  pray ;  it 
is  to  impress  us  at  rising  up  and  lying  down  with  the  conviction  that 
we  are  the  children  of  a  beneficent  and  all-powerful  God,  to  whose 
service  we  ought  to  devote  the  life  He  has  given,  the  soul  He  has 
breathed  in  us,  and  the  blessings  which  He  bestows. — I.  L. 


120  THE  SPIRIT  OF  JUDAISM. 

dividual,  religious,  or  social  duties  the  decalogue 
includes. 

The  duties  of  the  first  and  second  have  been 
already  detailed,  in  the  chapters  relating  to  the 
first  and  second  verses  of  the  y&&.  In  pro- 
claiming, and  believing  in  the  unity  of  God,  in 
seeking  to  know  the  various  duties  that  belief 
includes,  we  prove  our  obedience  to  that  first 
commandment,  which  so  solemnly  declares,  I 
am  the  Lord  thy  God,  &c.  We  cannot  love 
with  all  our  heart,  and  soul,  and  might,  if  we 
make  unto  ourselves  any  graven  image,  or  be- 
lieve in  any  other  god ;  consequently,  obedience 
to  the  second  verse  of  the  Shemang  comprises 
obedience  to  the  second  commandment.  And 
the  third — do  we  amongst  refined  and  polished 
society — amongst  the  moral  and  honourable 
world — do  we  disobey  this  third  commandment  ? 
Surely  that  too  may  be  dismissed  unnoticed  ! — 
Yet  we  disobey  it  when  carelessly  and  irreverently 
we  use  the  sacred  name  of  God;  when,  with  pro- 
fane and  heedless  lips,  we  attach  that  ineffable 
name  as  a  common  interjection  to  our  most  un- 
guarded conversation,  as  an  interjection  attached 
to  every  sudden  emotion,  be  it  of  surprise  or 
grief,  or  more  sinful  still,  of  anger ;  often,  too 
often  is  it  used,  when  passion  takes  off  the  guard 
of  courtesy  from  our  lips,  when  our  hearts  swell 
with  every  feeling  that  is  inimical  to  the  reve- 


THE  SPIRIT  OF  JUDAISM.  121 

rence  due  to  the  pronunciation  of  that  name. 
We  disobey  it,  when  thoughts  the  most  incon- 
gruous, and  vain,  mingle  with  our  prayers,  and 
we  resist  them  not ;  for  our  lips  mutter  that 
sacred  name,  we  call  upon  it,  proclaim  our  trust 
in  it,  yet  know  not  what  we  say.  Is  not  this 
taking  the  name  of  God  in  vain,  and  are  we  not 
only  too  often  liable  thus  to  do — perhaps  uncon- 
sciously, thoughtlessly,  scarcely  aware  of  the 
solemnity  of  the  word  we  speak  ?  Yet  the  same 
great  Being  who  in  thunder  spoke,  "  Thou  shall 
not  kill,  and  thou  shalt  not  steal,"  also  said, 
"  Thou  shalt  not  take  my  name  in  vain,"  and 
the  disobedience  of  the  one  is  in  His  sight  as 
great  as  the  disobedience  of  the  other. 

He  did  more  to  mark  its  holiness — He  knew 
that  a  breach  of  the  sixth,  seventh,  eighth  and 
ninth  commandments,  exposed  the  malefactor  to 
the  severity  of  human  law,  but  the  third  might 
be  disobeyed  with  impunity,  at  least  with  regard 
to  man  it  exposed  not  the  transgressor  to  cor- 
poreal punishment;  and  therefore,  He  saith,  "for 
the  Lord  will  not  hold  him  guiltless  who  taketh 
His  name  in  vain."  The  Lord  will  not  hold 
him  guiltless  ;  and  shall  we  think  less  of  the 
Lord's  anger,  the  Lord's  chastisement,  than  that 
of  man,  because  it  is  deferred,  because  pros- 
perity and  joy  attend  us — and  days,  and  weeks, 
and  years  pass  on,  and  the  taking  that  name  in 

11 


122  THE  SPIRIT  OF  JUDAISM. 

vain  is  apparently  as  totally  disregarded  by  our 
Father  in  heaven,  as  it  is  by  man  ?  Shall  we 
still  continue  to  disobey,  and  believe  that  the 
words  "the  Lord  will  not  hold  him  guiltless," 
mean  nothing,  can  concern  us  but  little,  and 
only  threaten  vengeance  upon  those  poor  crea- 
tures who  swear  falsely  1 

If  it  only  related  to  this  last  means  of  dis- 
obeying, there  would  have  been  no  need  to 
specify  so  clearly  that  it  would  expose  us  to  the 
anger  of  the  Lord ;  for  the  man  that  swears 
falsely  is  guilty  in  the  sight  of  his  fellows,  even 
as  he  that  kills  or  steals,  and  if  guilty  in  the 
sight  of  man  is  trebly  so  in  the  sight  of  God ; 
but  man  attaches  no  sin  to  the  profane  use  of 
that  name  if  confined  to  private  individuals,  and 
therefore  is  it  our  Father  himself  threatens  ven- 
geance. The  refusing  to  revere,  and  love,  and 
honour  that  glorious  name  rests  between  man 
and  his  Maker,  and  unhappy  is  he  who  believes 
there  is  no  sin  attached  to  using  it  thus  in  vain, 
because  chastisement  is  deferred,  and  this  life  is 
free  from  irritation. 

It  is  easy  to  avoid  this  disobedience,  par- 
ticularly in  the  rising  generation.  Let  the 
infant  mind  be  impressed  with  the  solemn  na- 
ture of  religion,  with  true  and  clinging  love  to 
his  God,  who  is  alike  Father,  Saviour,  and 
Friend.  Let  him  be  taught  to  read  Him  in  His 


THE  SPIRIT  OF  JUDAISM.  123 

works,  to  gaze  with  awe  and  reverence  on  the 
fair  things  around  him  ;  fill  the  young  heart  with 
ideas  of  those  glorious  attributes  which  belong  to 
his  Father  in  heaven ;  and  we  need  not  fear  the 
third  commandment  will  be  disobeyed.  He  will 
love  and  reverence  too  deeply  for  that  awful 
name  to  be  profaned.  That  name  will  bring 
with  it  too  many  deep  emotions,  too  much  in- 
tense devotion,  to  be  uttered  even  carelessly ; 
and  he  would  shrink  from  using  it  as  an  inter- 
jection, even  as  he  would  from  more  palpable 
disobedience.  That  which  is  held  dearest  can 
never  be  mentioned  lightly,  and  therefore  is  it 
that  vital  religion  is  somewhat  doubtful  in  those 
on  whose  lips  that  ineffable  name  so  often  rests. 
They  can  scarcely  love  Him  with  all  their  heart, 
and  soul,  and  might,  if  thus  irreverently  or 
thoughtlessly  they  forget  the  last  member  of  the 
third  commandment,  and  take  His  holy  name  in 
vain. 

The  fourth  commandment  is  indeed  a  solemn 
injunction ;  it  is  to  keep  that  day  holy  which  is  a 
covenant  between  our  heavenly  Father  and  His 
first-born,  the  children  of  Israel,  for  EVER  ;  a  day 
set  apart,  a  day  sanctified  not  alone  by  words, 
but  by  miracles,  a  day  peculiarly  ours,  coeval 
with  creation,  continuing  through  ages,  ending 
in  eternity,  for  such  is  the  signification  of  the 


124  THE  SPIRIT  OF  JUDAISM. 


word   D7i#  which,    in  the  emphatic  sentence, 

"  And  the  children  of  Israel  shall  keep  the  Sab- 

bath, observing  the   Sabbath  throughout  their 

generations  as  a  perpetual  covenant,  it  is  a  sign 

between  me  and  the  children  of  Israel  for  EVER," 

is  translated  perpetual,  and  for  ever.     Intrusted 

as  it  is  to  us,  since  we  alone  amidst  all  nations  and 

all  religions  adhere  to  this  solemn  covenant,  thus 

standing  forth  indeed  as  the  Lord's  witnesses,  as 

still  the   guardians   and  followers  of  the  most 

holy  law,  a  law  immutable  as  Himself:   it  should 

be  our  pride,  and  boast,  and  joy,  indeed  to  keep 

that  day  holy,  indeed  to  devote  it  principally  to 

Him  who  gave  it,  and  sanctify  its  rest  and  joy  by 

teaching  that  all  should  tend  to  and  end  in  Him. 

It  was  not  the  fourth  commandment  that  first 

instructed  us  in  the  deep  holiness  of  the  seventh 

day.     We  find  the  first  reference  to  it  is  after 

the  six  days  of  creation.     "  And  on  the  seventh 

day  God  ended  His  work  which  he  had  made  ; 

and  God  blessed  the  seventh  day  and  sanctified  it, 

because  that  in  it  He  had  rested  from  all  His 

work."     Here  we  perceive  its  origin.     God  did 

not  rest  because  He  needed  rest  ;  but  he  knew 

the  creatures  He  had  formed  would  require  it, 

that  it  would  be  to  them  a  blessing  and   a  joy, 

and  therefore  he  set  apart  that  day,  in  which  He 

rejoiced  in  the  completion  of  His  great  work, 


THE  SPIRIT  OF  JUDAISM.  125 

and  rested  to  behold  it.  We  do  not  hear  of  it 
again  till  the  sixteenth  chapter  of  Exodus ;  but 
that  it  must  have  been  always  observed  and  re- 
membered and  kept  holy  by  all  the  children  of 
Abraham  is  very  evident  from  the  circumstances 
which  this  sixteenth  chapter  relates. 

The  cruel  bondage  in  Egypt  had  in  all  pro- 
bability obliterated  the  remembrance  of  this 
solemn  day.  It  was  not  possible  that,  suffering 
as  they  were  in  the  land  of  Mitzraim,  they  could 
in  any  way  adhere  to  it.  Yet  so  great  was  its 
sanctity,  so  blessed  was  that  day  in  the  sight  of 
the  Lord,  He  waited  not  to  issue  His  command- 
ment concerning  it,  but  at  once  marked  it  as  a 
day  set  apart  by  a  miracle  which  proved  alike 
His  power  and  His  love.  The  manna,  that  an- 
gels' food,  which  was  sent  down  direct  from  hea- 
ven to  nourish  and  revive  His  people,  which,  if 
preserved  on  the  week-days  became  putrid  and 
unclean,  as  if  thus  to  chide  the  misbelieving 
race  for  doubting  God's  providence  for  the  mor- 
row, yet  not  only  fell  in  double  quantities  on  the 
Friday,  but  remained  perfectly  clean  and  whole- 
some on  the  Sabbath,  for  on  that  holy  day  there 
fell  none.  It  was  the  Lord's  Sabbath,  He,  the 
glorious,  omniscient,  omnipotent,  and  eternal 
God — He  rested  on  that  day — and  commanded 
His  people  to  rest  also ;  He  sent  sufficient  pro- 
vision for  the  two  days,  and  they  were  to  gather 

11* 


126  THE  SPIRIT  OF  JUDAISM. 

it,  and  bake,  and  seethe  it  on  the  sixth  day,  that 
on  the  seventh  there  should  be  no  need  to  kindle 
a  fire  or  to  do  servile  work  in  their  dwellings. 
They  were  to  rest  and  to  rejoice ;  not  in  the 
pleasures  of  this  earth,  not  in  the  indulgence  of 
sense  and  appetite ;  but  to  rest  and  rejoice  in 
the  contemplation  of  their  Father  and  their  God, 
and  set  apart  that  one  day  in  the  seven  to  forget 
the  toils  and  labour,  sorrows  or  cares  of  the  past 
week,  to  rise  up  from  the  chains  in  which  sen- 
sual pleasures  may  have  held  them,  and  rejoice 
that  day  in  remembering  the  Lord  and  seeking 
to  realize  those  spiritual  joys  and  blessings  which 
await  the  true  believer  in  the  world  beyond  the 
tomb. 

Already  sanctified  by  a  miracle,  yet  the  Sab- 
bath of  the  Lord  must  be  still  more  emphatically 
set  apart ;  and  in  the  midst  of  thunder  and  light- 
nings, when  the  earth  quaked,  and  the  clarion 
from  heaven  sounded  long,  and  waxed  louder 
and  louder,  the  same  awful  Voice  that  forbade 
idolatry,  and  murder,  and  adultery,  and  theft, 
also  said,  "  Remember  the  Sabbath  day  to  keep 
it  holy."  From  the  master  to  his  slave,  even  to 
the  stranger,  whatever  might  be  his  faith,  to  the 
ox  and  ass,  all  were  to  rest,  all  were  to  hallow 
and  to  bless  that  day. 

Four  times,  in  addition  to  the  two  already  men- 
tioned, do  we  find  the  Sabbath  day  emphatically 


THE  SPIRIT  OF  JUDAISM.  127 

enjoined,  not  only  in  connexion  with  others,  but 
spoken  of  and  enforced  alone.  What  can  be 
more  emphatic  than  the  12,  13,  14,  15,  16,  and 
19th  verses  of  the  xxxi.  chapter  of  Exodus,  where 
we  also  see  what  is  omitted  in  the  command- 
ment, namely  the  awful  chastisement  which 
awaits  the  breaker  of  the  Sabbath  ?  "  Every  one 
that  defileth  it  shall  surely  be  put  to  death  ;  who- 
soever doeth  any  work  therein,  that  soul  shall 
be  cut  off  from  among  his  people  ;"  and  thus  not 
only  temporal  but  eternal  death  is  threatened, 
that,  if  the  cords  of  love  are  not  sufficiently 
strong  to  bind  us  in  holiness  unto  this  solemn 
day,  the  chains  of  fear  shall  urge  us  to  obedience. 
And  not  only  do  we  read  the  threat  of  punish- 
ment, but  its  fulfilment,  in  the  death  of  the 
Israelite  found  gathering  sticks  on  the  Sabbath 
day.  It  was  not  so  much  the  act — it  was  the  sin 
of  disobedience ;  and  therefore  those  little  things, 
some  are  apt  to  imagine,  can  be  no  harm,  can 
be  no  desecration  of  the  Sabbath,  are  sinful  in 
the  sight  of  God,  for  they  are  disobedience  or  un- 
belief in  the  truth  and  sanctity  of  His  word. 

And  again  was  the  holiness  of  the  Sabbath 
day  proclaimed  when  the  Lord  passed  before 
Moses  and  revealed  His  glory  and  His  attributes. 
In  that  awful  hour  when  the  Eternal  stood  in  a 
cloud,  in  communion  with  His  faithful  servant, 
when  the  reflection  of  His  radiance,  thickly 


128  THE  SPIRIT  OF  JUDAISM. 

veiled  as  it  was,  fell  upon  Moses  till  his  face  so 
shone  no  man  could  look  upon  it:  even  then 
was  the  holiness  of  the  Sabbath  enforced.  And 
Leviticus,  Numbers,  Deuteronomy,  we  find  re- 
peating and  enjoining  it  again  and  yet  again. 
With  the  sole  exception  of  the  commandment 
prohibiting  idolatry,  we  find  the  fourth  repeated 
and  enforced  more  often  than  any  other  which 
the  decalogue  contains.  If  the  Sabbath  be  disre- 
garded, the  feasts  and  fasts  our  holy  law  enjoins 
must  also  fall ;  for  they  are  described  and  given 
as  days  of  holy  convocations,  as  Sabbaths  of  rest 
and  rejoicing  in  all  our  dwellings ;  and  if  we 
refuse  to  keep  the  Sabbath,  the  first  and  holiest 
of  all,  how  may  we  hope  adherence  to  the  other 
festivals  can  be  accepted  ? 

In  Nehemiah  we  find  the  desecration  of  the 
Sabbath  severely  and  justly  censured  as  one  of 
the  most  fearful  effects  of  the  captivity  ;  and  the 
vow  to  sanctify  it  by  refusing  to  buy  and  sell  or 
do  any  business  on  that  day,  was  one  of  the  very 
first  proofs  of  repentance  which  the  elders  of  the 
people  demanded.  In  Isaiah,  Jeremiah,  Ezekiel, 
the  three  greatest  and  most  important  prophets, 
we  not  only  find  how  the  anger  of  the  Lord  had 
been  excited  by  the  disobedience  of  the  fourth 
commandment ;  but  to  lead  us  once  again  to  Him, 
to  turn  us  from  our  iniquities  His  never  failing 
mercy,  His  unutterable  love,  held  forth  gracious 


THE  SPIRIT  OF  JUDAISM.  129 

promises  of  salvation,  of  blessings  as  unnumbered 
as  undeserved,  if  we  would  but  "  turn  from  doing 
our  own  pleasure  on  His  holy  day,  and  call  the 
Sabbath  a  delight,  the  holy  of  the  Lord  honour- 
able, and  shall  honour  Him,  not  by  doing  our 
own  ways,  finding  our  own  pleasure,  speaking 
our  own  words,"  and  glorify  Him  by  hallowing 
His  Sabbath. 

How  much  then  does  the  Sabbath  include! 
Not  only  is  it  an  everlasting  covenant  between 
Israel  and  their  God, — not  only  is  it  a  witness 
to  other  nations  of  the  truth  and  beauty  of  the 
word  of  God  ;  but  on  our  observance  of  it  as  that 
word  of  God  commands,  on  our  remembering  it 
in  very  truth  to  bless  and  keep  it  holy,  depends 
in  a  measure  the  redemption  of  our  scattered 
and  sorrowing  race,  the  coming  of  that  blessed 
shepherd  who,  inspired  and  summoned  by  the 
Lord,  "  shall  gather  the  lambs  with  his  arms, 
and  carry  them  in  his  bosom,  and  shall  gently 
lead  those  that  are  with  young." 

And  when  we  think  on  this,  when  we  see  how 
much  depends  upon  our  own  efforts,  our  own 
prayers,  when  serious  contemplation,  aided  and 
quickened  by  the  spirit  of  the  Lord,  has  enabled 
us  to  realize  the  deep  solemnity,  the  awful  sanc- 
tity of  this  glorious  day  :  shall  we  think  it  enough 
merely  to  abstain  from  doing  what  we  have  been 
taught  is  wrong?  enough  merely  to  read  our 


130  THE  SPIRIT  OF  JUDAISM. 

morning  prayers  and  weekly  portions,  and  with 
the  books  put  aside  all  thoughts  of  our  Father 
and  His  works  ?  enough  to  tell  our  children 
they  must  not  work,  nor  write,  nor  cut,  nor  ride, 
and  yet  leave  them  to  amuse  themselves  as  they 
like  best,  without  one  thought  of  Him  whose 
day  it  is  ?  enough  to  contrive  to  attend  some 
Friday  night  assembly,  without  riding  or  being 
driven  there  f  Shall  we  think  it  enough  to  pass 
the  Sabbath  hours  at  a  race,  or  public  breakfast, 
or  afternoon  concert,  if  we  can  contrive  to  do  so 
without  using  our  cattle  ?  enough  to  pass  the 
day  in  doing  our  own  pleasure  ?  Oh  surely  not ! 
surely,  if  meditation  and  prayer  have  done  their 
work,  we  shall  feel  these  things  are  not  enough 
to  remember  the  Sabbath  day  and  keep  it  holy. 
And  yet  it  need  not  be  a  day  of  gloom.  True 
religion,  the  faith  of  Moses  and  David,  knows 
not  sadness — the  Sabbath  may  be  a  day  of  re- 
joicing, and  yet  holy  unto  the  Lord.  If  we  have 
little  time  during  the  six  days  of  labour,  then  it 
is  well  for  us  to  think  of  Him,  to  realize  His 
presence  and  His  love,  to  talk  of  Him  to  our 
children,  to  exalt  Him  in  His  works,  His  attri- 
butes, His  word,  to  speak  of  Him  in  our  homes, 
till  our  domestic  hearths  become  His  temple,  to 
recall  His  providence,  His  blessings  of  the  days 
just  past  (for  is  there  one  day  in  which  He 
cares  not  for  us?)  to  look  within  ourselves  and 


THE  SPIRIT  OF  JUDAISM.  131 

deplore  that  which  we  have  left  undone,  and 
praise  Him  for  all  that  we  have  done,  to  read 
books  which  will  lead  our  thoughts  to  rest  on 
Him — not    sermons    alone,    whose   very   name 
sometimes  terrifies  the  young,  but  tales,  that 
through  the  pleasant  medium  of  well  selected 
fiction,  would  lead  the  youthful  spirit  to  contem- 
plate his  God,  and  adore  His  never  ceasing  love, 
and  trace  His  providence  in  the  events  he  reads 
— for  what  are  tales  of  domestic  life  but  relations 
"  of  the  thing  that  hath  been,  or  that  which  shall 
be  ?"  to  assemble  around  us  every  beloved  mem- 
ber of  our  domestic  circle,  whom  the  week-days 
may  have  seen  toiling  on  their  separate  ways  : 
and  feel  that  various  as  may  be  the  dispositions, 
the    tempers,    sympathies,   virtues,    and    faults, 
there  is  yet  one  golden  link  that  binds  them  to- 
gether, one  faith,  one  God,  one  universal  love 
for  Him  and  acknowledgment  of  His  unceasing 
care.     We  all  know  these  things  cannot  be  on 
the  days  of  labour,  not  at  least  to  the  extent  for 
which  the  awakened  spirit  yearns.    How  blessed 
then  the  Sabbath  day  which  is  thus  employed ! 
Begun  and  concluded  in  prayer,  evening,  morn- 
ing, and  evening  again  ;  every  beloved  member 
of  each  household  hearth,  from  the  aged  man  to 
the  lisping  infant,  meeting  in  solemn  prayer,  in 
addressing  Him,  or  communing  with  His  word  ; 
and  the  intervening  hours  employed  in  all  that 


132  THE  SPIRIT  OF  JUDAISM. 

would  enable  us  to  realize  His  presence  and  His 
love — this  is  remembering  the  Sabbath  day  to 
keep  it  holy ;  this  would  be  regarding  it  as  it 
was  intended,  a  type,  though  a  faint  one,  of  that 
rejoicing  rest*  and  fadeless  pleasures  which  are 
at  the  right  hand  of  God  for  ever  more. 

O 

Beautiful,  most  beautiful  is  the  injunction 
contained  in  the  fifth  commandment,  touching 
even  in  its  brevity,  heart-speaking  in  its  simple 
eloquence,  proving  simply,  yet  forcibly,  that  na- 
ture by  herself  was  not  sufficient  for  the  young 
to  honour  their  parents;  for  had  it  been,  this 
command  would  have  been  omitted.t  Why  is 
it  that  the  decalogue  speaks  not,  commands  not, 
aught  relative  to  the  duties  of  parents  to  their 
children?  Because  there  the  yearnings  of  nature 
are  sufficient,  there  natural  affection  is  enough ; 

*  So  also  says  the  prayer :  "  May  He  who  is  most  merciful, 
cause  us  to  inherit  the  world  which  is  entirely  good,  and  the  rest 
in  the  life  everlasting."  Indeed,  according  to  the  opinions  of  our 
doctors,  the  Sabbath  is  an  emblem  of  the  repose  and  felicity  of  the 
righteous  in  paradise ;  and  its  noiseless  observance  has  been  bor- 
rowed by  the  Nazarenes  for  their  weekly  rest. — I.  L. 

f  Without  dissenting  entirely  from  this  view,  (and  as  editor  I 
am  not  called  upon  to  state  in  every  passage  whether  I  agree  with 
the  author  or  not,)  I  will  merely  remark,  that,  even  granting  that 
nature  alone  demanded  in  its  full  extent  obedience  to  the  paternal 
will,  the  sanction  of  the  will  of  God  would  not  be  superfluous ; 
since  His  sanction  would  add  holiness  to  the  effect  of  natural  feel- 
ings, and  thus  He  would  bless  us  for  obedience,  provided  it  pro- 
ceeded from  pure  motives,  although  by  it  we  were  but  gratifying  the 
finer  feelings  of  our  own  disposition. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  133 

for  so  deep,  so  intense,  exhaustless,  is  a  mother's 
love,  that  its  figure  is  frequently  used  to  demon- 
strate the  love  borne  to  us  by  our  Father  in 
heaven  ;  His  love  alone  exceeds  it.  "  Can  a  mo- 
ther forget  her  sucking  child,  that  she  should  not 
have  compassion  on  the  son  of  her  womb  ?  Yea, 
she  may  forget,  but  I  will  not  forget  thee." 

The  Eternal  knew  the  nature  of  His  crea- 
tures. There  was  no  need  to  bid  a  mother 
cherish  her  child  ;  but  the  wild  exuberance  of 
youthful  spirits,  the  desire  to  fling  aside  all  ap- 
pearance of  parental  yoke,  the  liability  to  forget 
in  manhood  the  love,  the  cares,  lavished  on 
helpless  infancy,  even  setting  aside  selfish  in- 
terest or  false  pride,  all  these  needed  the  precept 
to  honour  our  parents.  Nor  sorrow,  nor  poverty, 
nor  even  the  absence  of  all  attractive  qualities, 
will  shake,  nay,  perhaps  they  will  rather  in- 
crease a  mother's  love.  It  matters  not  that 
marriage  or  other  circumstances  remove  her 
children  from  her  hearth ;  they  cannot  remove 
them  from  her  heart.  Seas  may  roll  between, 
and  long  years  pass  ;  still,  still,  it  matters  not  ; 
stronger  than  death  maternal  affection  lingers 
to  the  end ;  and  though  age  and  its  attendant 
evils  may  diminish  bodily  strength  or  mental 
resources,  yet  if  sickness,  or  sorrow,  or  shame, 
be  the  portion  of  her  beloved  ones,  is  she  not 

12 


134  THE  SPIRIT  OF  JUDAISM. 

the  first  to  fly  to  them  still  ?  But  lovely  as  is  the 
perfection  of  filial  love,  its  nature  is  not  thus 
constant,  thus  devoted  ;  if  it  were,  we  should 
not  meet  with  children  whose  better  education, 
or  more  prosperous  ways  have  raised  them  to  a 
higher  rank  than  that  in  which  they  were  born, 
often  fearing  to  confess  their  lineage ;  we  should 
never  hear  of  neglect  or  unkindness  on  the  part 
of  the  child,  of  ingratitude,  forgetfulness  of  duty, 
till  silently,  and  the  cause  unsuspected,  the  pa- 
rent's heart  bleeds  and  breaks.  These  things 
have  been,  though  their  occurrence  may  be  rare ; 
but  they  have  been  ;  even  the  book  of  life  will 
provide  us  with  examples,  proofs,  that  there  was 
a  cause  for  the  fifth  commandment,  or  it  would 
not  have  been  given.  If  the  love  of  a  child  for 
his  parent  were  as  perfect  as  his  parent's  love 
for  him,  there  would  have  been  no  more  need  to 
give  directions  for  the  conduct  of  the  one,  than 
for  that  of  the  other  ;*  and  therefore  it  is  wrong 
to  dismiss  it  disregarded  as  a  command  all  must 
obey,  if  they  would  not  be  hated  and  contemned 

*  There  are  nevertheless  directions  for  the  conduct  of  parents 
towards  children  to  be  met  with ;  one,  preeminent,  is  the  duty  of 
imparting  religious  instruction,  or  in  other  words,  fitting  them  to 
hecome  servants  of  the  Lord,  and  this  precept  is  contained  in  the 
very  words  of  the  Shemang,  "  And  thou  shall  teach  them  diligently 
unto  thy  children  ;"  another  relates  to  the  exercise  of  equal  justice 
to  all  the  children  of  a  man,  for  which  see  Deut.  xxi.  17.— I.  L. 


THE  SPIRIT  OF  JUDAISM.  135 

as  monsters  of  nature.  It  is  not  always  obeyed, 
even  when  gross  or  palpable  disobedience  to  its 
beautiful  ordinance  is  most  carefully  avoided. 

Continued  blessings  of  whatever  nature  very 
often  render  us  insensible,  if  not  quite  uncon- 
scious of  their  existence  ;  and  therefore  is  it, 
that  we  frequently  find  the  deep  anguish  in- 
flicted by  the  death  of  a  parent  painfully  ag- 
gravated by  the  thought,  the  full  value  of  the 
blessing  was  never  known  till  it  was  lost ;  and 
instances  of  neglect,  unkindness,  disobedience, 
rise  up  to  appal  us,  and  we  wonder  they  could 
ever  have  appeared  so  small  as  to  blind  us  to 
their  recurrence.  Death  in  connexion  with  a 
beloved  object  is  an  awful  subject  of  contempla- 
tion ;  yet  would  it  be  better  sometimes  to  dwell 
upon  it  thus,  and  permit  its  recollection,  sor- 
rowing as  it  is,  sometimes  to  check  the  ebulli- 
tion of  ill  temper  or  ill  will,  sometimes  to  rouse 
the  indolent  and  calm  the  impatient,  than  allow 
it  to  come  upon  us  unawares,  and  bear  from  our 
detaining  grasp  a  blessing  which,  when  with 
us,  we  knew  not  sufficiently  to  value — which  we 
loved  not,  obeyed  not,  revered  not  as,  when  past 
away  seemingly  for  ever,  we  feel  we  ought. 

It  may  be,  that  the  constant  intimacy,  the  un- 
interrupted intercourse,  and  the  regular  employ- 
ments of  home,  deaden  us  to  the  sense  of  all  we 
owe  our  parents.  It  may  be,  that  we  receive 


136  THE  SPIRIT  OF  JUDAISM. 

their  tender  cares,  their  unceasing  love,  as 
things  of  course,  which  are  too  common  to  be 
felt,  too  necessary  not  to  be  missed  ;  and  the 
unselfish  devotedness,  the  patient  assiduity,  be- 
stowed on  helpless  infancy,  on  all  its  little  griefs, 
and  sufferings,  and  tempers — the  time,  labour, 
fortune,  often  health,  expended  on  opening 
youth,  to  store  the  mind  with  seeds  of  intellect 
and  wisdom,  to  bestow  every  pleasure,  sympa- 
thise in  every  grief:  these  things  are  not  always 
recalled  at  a  time  when  they  might  urge  on  to 
more  active,  more  endearing  obedience  to  the 
fifth  commandment.  Gratitude,  affection,  re- 
spect, obedience,  all  are  included  in  the  word 
honour.  Yet  not  one  of  these  beautiful  attri- 
butes of  youth  will  come  of  its  own  accord. 
That  is  not  love,  which  consists  in  passive  com- 
panionship. It  is  an  ever  active  principle  urging 
on  to  those  little  attentions,  to  the  silent  desire 
to  alleviate  care,  to  give  pleasure,  to  obey  a 
wish  even  before  it  is  expressed,  to  save  from, 
or  insist  on  sharing  fatigue,  to  those  numberless 
little  offices  of  kindness  which  love  feeds  upon 
even  as  it  excites.  Gratitude  is  not  a  mere 
name ;  it  is  the  deep  sense  of  all  we  owe  our 
parents,  of  all  they  have  done,  are  still  doing  for 
us,  heightened  and  hallowed  by  filial  love.  Re- 
spect surely  will  not  fail  us,  if  we  meditate  on 
their  age,  their  experience,  those  qualities  in 


THE  SPIRIT  OF  JUDAISM.  137 

individual  character,  which  have  excited  our 
love  long  before  we  could  define  them.  Obedi- 
ence is  seemingly  the  most  difficult  of  all  the 
duties  enumerated  ;  yet,  why  should  it  be  so  ? 
We  cannot  truly  love,  if  we  can  hesitate  one 
moment  to  give  up  our  own  wishes  for  the  gra- 
tification of  theirs,  to  abstain  from  a  desired 
pleasure,  because  their  experience  knows  its 
folly  and  its  hollowness,  and  their  love  would 
shield  us  from  its  excitement  and  its  pain.  We 
cannot  be  truly  grateful  if  we  feel  no  desire,  by 
the  sacrifice  of  our  own  wishes,  when  obedi- 
ence demands  it,  to  return,  as  far  as  is  in  our 
power,  all  that  they  have  done  for  us. 

And  yet  to  honour  our  parents  needs  no  ex- 
traordinary effort,  no  public  display  ;  obedience 
to  the  fifth  commandment  is  best  proved  around 
our  domestic  hearths,  and  in  little  things.  The 
influence  of  real  affection,  of  that  true  unselfish 
love  which  parental  care  demands,  is  silent  and 
invisible,  and  only  felt,  and  only  known  by  the 
peace  and  joy  it  throws  around.  Childhood 
may  implicitly  obey,  and  by  a  thousand  little 
winning  arts,  endeavour  to  show  its  love ;  but 
youth  it  is  which  can  best  evince  it.  When  the 
powers  of  thought,  and  intellect,  and  observa- 
tion have  shaken  off  the  sluggish  sleep,  which 
chained  them  in  childhood,  when  the  affections 
begin  to  feel  their  depth,  and  warmth,  and  solid 

12* 


138  THE  SPIRIT  OF  JUDAISM. 

education  arid  graceful  accomplishments  have 
heightened  the  playful  vivacity  of  childhood,  by 
the  addition  of  more  lasting  charms :  then  it  is 
youth  can  best  prove  its  love.  Perhaps  the 
health  and  vigour  of  our  parents  are  then  be- 
ginning to  decline,  whilst  youth  with  buoyant 
heart  and  bounding  step  ascends  the  hill  of  life, 
by  a  path  which  knows  but  sweets  and  flowers, 
which  fancy  decks  with  such  bright  and  glisten- 
ing hues,  when  hope  is  smiling  and  beauty 
points  upwards  to  the  radiant  summit,  where 
glory,  honour,  fame,  stand  ready  to  enfold  him 
with  their  lucid  rays ;  perchance  the  tender 
guardians  of  his  infancy  are  beginning  to  de- 
scend that  path  which,  rough  and  craggy,  offers 
no  allurement  and  ends  but  in  eternity,  whose 
golden  promises  are  sometimes  but  faintly  traced 
through  the  blackening  shades  that  gather  round 
the  dream  of  death. 

Then  it  is,  we  should  indeed  honour  our 
parents,  and  by  untiring  attention,  watchful 
thought,  prompt  obedience,  and  willing  submis- 
sion, evince  our  gratitude  and  love. 

The  principal  comforts  and  joys  of  home  de- 
pend on  youth.  Care  may  have  graven  its  deep 
furrows  on  the  brows  which  in  our  childhood 
had  been  gay ;  disease  may  have  fretted  the 
temper  which  in  former  years  had  been  serene 
and  joyous :  then  is  it  the  grateful  task  of  youth, 


THE  SPIRIT  OF  JUDAISM.  139 

by  innocent  gaiety  and  invisible  efforts,  to  drive 
away  care  and  bring  forth  smiles,  to  soothe  the 
pains  of  disease  and  restore  peace  and  comfort. 
Nor  are  these  duties  difficult  to  be  performed. 
It  is  but  to  desire  to  obey  the  fifth  commandment, 
to  think  how  best  to  evince  our  love  and  grati- 
tude to  the  beloved  guardians  of  our  infancy, 
and  we  shall  not  fail.  Often  are  the  duties  of 
domestic  life  neglected  from  mere  thoughtless- 
ness, from  the  received  opinion  it  matters  not 
how  we  behave  at  home,  so  we  conduct  our- 
selves with  propriety  abroad.  Yet  were  half  the 
labour  now  expended  to  please  the  world,  to  ob- 
tain the  hollow  applause  of  strangers,  given  to 
increase  the  joys  and  comforts  of  our  homes,  to 
obtain  the  praise  and  rivet  the  love  of  the  near- 
est and  dearest  to  us  on  earth :  how  changed 
would  be  many  a  domestic  scene.  Those  accom- 
plishments, those  graces  of  the  mind  so  often 
regarded  as  by  far  too  precious  to  be  employed 
for  the  benefit  and  recreation  of  a  domestic 
circle,  to  whom  do  we  owe  their  attainment  and 
their  cultivation  but,  under  our  God,  to  our 
parents  ?  and  to  them  their  first  fruits  are  due. 
Oh !  if  the  young  daughters  of  Israel,  for  on 
them  even  more  than  on  their  brothers  depends 
the  comfort  of  home,  would  reflect  on  these 
truths,  trifling,  unimportant  as  they  may  seem : 
how  beautifully  would  they  show  forth  the  glory 


140  THE  SPIRIT  OF  JUDAISM. 

of  the  God  of  Israel  through  the  perfection  of 
His  law,  and  draw  down  upon  their  own  heads 
the  blessed  reward  promised  to  the  observers  of 
the  fifth  commandment,  "  that  their  days  should 
be  long  in  the  land  which  the  Lord  their  God 
giveth  them."  The  land  of  promise  may  be  no 
longer  theirs ;  but  if  they  need  the  promise  of  a 
reward,  let  them  fear  not,  but  believe,  and  they 
will  find  it  in  heaven. 

And  are  there  yet  other  commandments  which 
can  bear  upon  those  social  and  domestic  duties 
peculiar  to  individuals  of  refined  habits  and  cul- 
tivated minds?  Even  the  ninth  and  tenth  may 
be  unconsciously  and  thoughtlessly  disobeyed, 
unless  the  spirit  of  piety  have  purified  that 
grosser  part  of  our  frame,  have  released  the  soul 
from  those  heavy  chains  of  corruption  and  sin 
which  surround  and  stifle  that  glorious  image  of 
God  in  which  He  made  man. 

Covetousness  or  envy  is  not  only  a  vice  in  it- 
self, but  it  is  always  the  commencement  of 
grosser  crimes ;  and  therefore  the  Lord  in  His 
infinite  wisdom  and  mercy  warned  us  against 
this  root  of  evil.  We  ENVY  persons,  we  COVET 
things;  yet  their  meaning  is  so  similar,  their 
effects  so  very  much  the  same,  they  may  well  be 
regarded  together.  In  persons  of  a  lower  grade, 
of  irregular  passions,  of  unrestrained  tempers, 
and  uneducated  minds,  the  disobedience  of  the 


THE  SPIRIT  OF  JUDAISM.  141 

tenth  commandment  leads  to  the  committal  of 
all  the  crimes  which  the  sixth,  seventh,  eighth, 
and  ninth  prohibit  and  include.  In  more  refined 
society  it  tempts  to  those  numerous  petty  arts  of 
provocation,  rivalry,  slander,  and  scandal,  which 
at  once  lower  and  debase  the  transgressor  in  his 
own  eyes,  and  those  of  his  fellow-men,  and  expose 
him  to  the  wrath  of  his  God,  not  the  less  certain 
because  as  yet  deferred  and  unseen. 

"  We  are,  in  the  first  place,  guilty  of  bearing 
false  witness,  when  we  say  things  to  the  dispa- 
ragement of  another  which  we  know  to  be  un- 
truths ;  this  is  most  properly  styled  calumny. 
Next  to  this  is  the  raising  or  spreading  scanda- 
lous and  injurious  reports  without  sufficient  evi- 
dence, or  upon  slight  and  doubtful  grounds. 
Next  come  those  loose  imperfect  accounts  picked 
up  by  officious  tale-bearers,  who  are  so  eager  to 
get  and  propagate  a  new  story  that  they  are 
easily  deceived,  and  must  of  necessity  lose  or 
pervert  many  material  circumstances.  Another 
branch  of  the  vice  here  prohibited  is  detraction  ; 
for  we  are  most  evidently  guilty  of  bearing  a 
false  testimony  against  our  neighbour,  when  we 
derogate  from  his  general  worth  or  endeavour  to 
lessen  the  particular  merit  of  his  good  actions ; 
and  lastly  we  must  individually  involve  ourselves 
in  the  same  guilt,  when  we  aggravate  another's 
faults." 


142  THE  SPIRIT  OF  JUDAISM. 

And  whence  do  calumny,  scandal,  detraction, 
originally  rise  1  Most  frequently  from  an  unac- 
knowledged dislike  of  others  that,  if  traced  to  its 
source,  might  be  principally  discovered  arising 
from  the  poisoned  springs  of  envy,  that  we  covet 
their  superior  station  in  the  world,  their  wealth, 
their  capabilities  of  doing  what  they  please ; 
or  we  envy  the  superior  grace  and  beauty  of 
.person,  the  expansive  intellect,  the  exalted  vir- 
tue, the  estimation  in  which  they  are  held  by 
their  fellow-men.  Why  do  the  highest  moral 
characters,  the  most  consistently  religious,  find 
so  many  enemies,  so  many  detractors  in  this 
world  1  Why  has  it  become  almost  a  proverb 
that  the  lowly  followers  of  God's  law,  the  sin- 
cerely good,  so  seldom  meet  with  the  love  of  the 
majority  in  the  world?  Why  are  their  smallest 
actions  observed  and  cavilled  at,  their  words  and 
manner  turned,  if  possible,  into  weapons  of 
scandal  and  detraction  ?  Why  ?  because  envy 
is  unsuspectedly  and  silently  at  work ;  because, 
unknown  to  the  detractors  themselves,  envy  is 
the  secret  cause  of  their  undefined,  perhaps  un- 
acknowledged dislike,  or  that  they  unconsciously 
covet  some  advantage  which  they  may  possess. 

Guardedly  should  the  human  heart  be  watch- 
ed, that  forgetfulness  of  the  tenth  commandment 
find  not  entrance  through  its  many  openings,  its 
many  avenues,  to  sin.  The  evil  which  its  dis- 


THE  SPIRIT  OF  JUDAISM.  143 

obedience  includes  cannot  be  summed  up,  can- 
not be  encouraged  by  the  thought  that  "  so  far 
it  shall  go  and  no  farther."  Once  entertained, 
and  the  barriers  of  a  naturally  good  disposition 
and  unstained  morality  fall  at  once  before  it, 
and  it  rushes  on.  ending  but  in  eternal  anguish. 
Truth,  a  strict,  unfaltering  adherence  to  truth, 
will  guard  from  a  breach  of  the  ninth  command- 
ment. Truth,  not  consisting  in  the  non-utter- 
ance of,  or  non-acting  on  a  deliberate  falsehood  ; 
but  truth,  that  beautiful  attribute  of  morality 
and  piety,  which  originally  sprung  from  and 
ends  in  love  and  reverence  for  Him,  whose  most 
glorious,  most  consoling  attribute  is  that  He  is 
a  God  of  TRUTH  !  But  to  obey  His  other  com- 
mandments needs  more  than  the  mere  adherence 
to  truth!  Truth  will  not  bear  upon  them.  It 
must  be  the  constant  realization  of  His  presence 
within  us,  the  constant  thought  of  Him  who 
gave  these  laws  and  commanded  their  obedience 
for  ever,  the  constant  watchfulness  over,  and 
examination  of  the  human  heart.  And  therefore 
was  it  that  Moses  said  "  and  these  words  which 
I  command  thee  this  day  shall  be  in  thy  heart," 
and  that  Ezra  selected  that  portion  of  his  books 
which  would  remind  us  of  ALL  the  laws  of  God 
in  a  few  brief  but  emphatic  words ;  that  in  the 
morning  we  should  be  reminded  of  our  duties ; 
in  the  evening  their  repetition  should  lead  us  to 


144  THE  SPIRIT  OF  JUDAISM. 

look  within  our  hearts,  and  examine  impartially 
the  tale  they  tell.  By  doing  this  the  sacred  laws 
become  more  indelibly  fixed  within  us,  and  by 
looking  on  them  as  guides  and  rules,  not  for 
social  communities  alone  but  for  individuals,  the 
remembrance  of  Him  who  gave  them,  will  more 
often  occupy  the  mind  and  heart,  and  the  union 
of  religion  and  morality  be  at  length  attained. 
Love  will  incite  to  and  welcome  obedience  as 
the  desired  proof  of  its  depth  and  truth. 


145 


CHAPTER  VI. 

HINTS     ON    THE     RELIGIOUS    INSTRUCTION     OF     THE    HEBREW 
YOUTH. 

THE  seventh  verse  of  the  sixth  chapter  of 
Deuteronomy,  and  the  fourth  of  the  yjj>0,  con- 
tains so  much  important  matter  in  a  few  words 
that  each  member  of  the  sentence  demands  to  be 
considered  separately.  In  the  preceding  verses 
we  have  been  desired  to  reflect  on  and  lay  up  the 
words  of  the  Lord  in  our  own  hearts,  in  this  to 
teach  them  to  our  children.  "  And  thou  shalt 
teach  them  diligently  unto  thy  children,"  i.  e.  the 
love  of  God  and  all  that  is  therein  comprised. 

To  instruct  young  children  in  the  dull  routine 
of  daily  lessons,  to  force  the  wandering  mind  to 
attention,  the  unwilling  spirit  to  subjection,  to 
bear  with  natural  disinclination  to  irksome  tasks, 
all  this,  as  a  modern  writer  very  justly  observes, 
is  far  more  attractive  in  theory  than  in  practice. 
It  is  a  drudgery  for  which  even  some  mothers 
themselves  have  not  sufficient  patience ;  but 

13 


146  THE  SPIRIT  OF  JUDAISM. 

very  different  is  the  instruction  commanded  in 
the  verse  we  are  regarding.  To  speak  of  God, 
to  teach  the  child  His  will,  to  instil  His  love  into 
the  infant  heart,  should  never  be  looked  on  as  a 
daily  task,  nor  associated  with  all  the  dreaded 
paraphernalia  of  books  and  lessons.  The  Bible 
alone  should  be  the  guide  to,  and  assistance  in, 
this  precious  employment.  There  are  moments 
when  children  are  peculiarly  alive  to  emotions 
of  devotion.  The  Hebrew  mother  who  desires 
her  offspring  to  say  their  prayers  morning  and 
evening,  to  abstain  from  writing,  working,  or 
cutting  on  the  Sabbath,  to  adhere  to  particular 
forms  and  observe  particular  days,  as  she  does, 
has  yet  not  wholly  fulfilled  her  solemn  duty. 
This  will  not  be  enough  to  make  the  Hebrew 
child  love  his  God  or  his  religion ;  not  enough 
to  restrain  him  in  manhood  from  becoming  a 
Christian*  if  it  favour  his  interest  or  ambition  so 
to  do. 

Far  more  depends  on  Hebrew  parents  than  on 
Christian  ;  the  latter  have  their  places  of  public 


*  Or  restrain  him  from  neglecting,  from  motives  of  unbelief,  the 
dictates  of  his  religion.  This  alternative  is  more  to  be  dreaded 
than  the  one  in  the  text ;  at  all  events  if  we  take  America  and 
France  as  a  criterion.  In  fact,  we  may  say  without  fear  of  contra- 
diction, that  conversions  are  rare  indeed  where  the  Jews  possess 
liberty  of  conscience. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  147 

worship  wherever  they  may  dwell,  their  minis- 
ters whose  whole  lives  are  devoted  to  the  service 
of  their  God,  to  the  moral  and  religious  welfare 
of  their  fellow-creatures.  In  their  earliest  years 
Christian  children  attend  once  a-week  the  house 
of  God.  They  join  in  prayers  which,  if  not 
wholly  understood,  are  yet  sufficient  to  impress 
some  feelings  different  to  the  impressions  of  the 
six  days  of  labour.  They  hear  the  Bible  ex- 
plained, they  see  it  regarded  as  indeed  the  book 
of  life ;  and  though  they  may  not  understand 
why  ?  some  portions  attract  their  ear  which,  in 
after  years,  are  recalled  with  peculiar  pleasure. 
The  intervening  days  may  weaken  the  impres- 
sion, perhaps  it  is  entirely  forgotten ;  but  their 
next  Sabbath  they  go  again,  and  the  feeling  is 
renewed  and  rendered  stronger.  They  see  a 
large  concourse  around  them  engaged  in  the 
same  solemn  service,  praying  in  a  language  fa- 
miliar to  them,  and  this  would  be  of  itself  enough 
to  chain  a  child's  attention.  They  feel  it  as  a 
privilege  thus  to  seek  their  God ;  and  this  feel- 
ing follows  the  child  to  youth,  to  manhood,  and 
almost  involuntarily  religion  is  imbibed.  Even 
those  deprived  of  religious  parents  have  yet  ad- 
vantages peculiar  to  themselves,  in  the  fact  that 
the  faith  they  profess  is  the  faith  of  their  coun- 
try and  of  all  around  them. 

The  Hebrew  child  has  not  these  advantages. 


148  THE  SPIRIT  OF  JUDAISM. 

Debarred   from   the   public  exercise*  of  devo- 
tion on  his  Sabbath  day ;  never  hearing  public 

*  My  friend  draws,  indeed,  a  melancholy  picture  of  religious 
debasement,  and  if  this  is  universally  the  case  in  England,  the  men 
and  women  of  Israel  inhabiting  that  land  ought  to  arrest  almost 
every  charity  sooner  than  let  such  an  ignominious  state  exist  any 
longer  for  want  of  pecuniary  means  to  obtain  labourers  in  the  field 
of  regeneration.  What  1  no  religious  instruction  ]  no  books  1  no 
expounding  of  the  Text  7  no  spiritual  guides  1  no  men  of  whom 
people  could  inquire  the  way  of  life  1  All  the  defects  Miss  A. 
enumerates  can  be  legally  remedied,  and  we  have  yet  to  learn  that 
there  are  not  means  and  men  at  hand  to  effect  this.  The  only 
thing  my  friend  complains  of,  which  admits  of  no  alteration,  is  the 
public  worship  in  the  Hebrew  language.  (Miss  Aguilar  agrees 
mainly  with  the  view  here  expressed,  in  the  sequel,  which  see.) 
But  why  should  that  language  of  ancient  Israel  not  be  also  the 
language  of  modern  Jews  7  why  not  establish  schools  in  every 
town  and  village  where  the  children  may  learn  to  read  the  Bible, 
not  from  a  translation  made  by  Christian  prelates,  and  authorized 
to  be  read  in  churches  by  a  Christian  king,  and  which  is  no  doubt 
erroneous  in  many  passages  on  which  our  opponents  rely  for  the 
establishment  of  their  doctrines,  but  in  the  original  language  in 
which  it  was  first  announced ;  so  that  they  may  be  able  to  form  a 
correct,  unbiassed  judgment  of  the  word  of  their  God.  If  this  course 
were  adopted  to  any  extent,  the  child  of  eight  years  old  would 
know  understandingly  the  major  part  of  his  prayers,  and  before  he 
arrives  at  the  age  when  he  could  pray  with  devotion,  all  the  words 
of  his  lips  in  his  address  to  the  Lord  of  life,  would  flow  from  an  un- 
derstanding heart  and  a  willing  spirit.  It  is  ignorance  alone  that 
disfigures  our  worship;  and,  in  the  name  of  Heaven,  let  it  be  re- 
moved ;  at  all  events  let  the  effort  not  be  wanting  to  remove  it. 
As  regards  a  public  expounding  of  Scripture,  it  is  no  new  thing 
among  us ;  for  in  olden  times  the  law  was  publicly  taught,  even 
from  the  days  of  Moses  downward.  (See  DeuL  xxxi.  12,  13.)  It  is 
no  argument  to  say  that  sermons  are  a  custom  of  gentiles ;  for  if  these 
have  adopted  our  modes,  it  would  be  folly  in  the  extreme  to  banish 
them  from  among  us.  A  jealousy  of  innovations  is  highly  proper, 


THE  SPIRIT  OF  JUDAISM.  149 

prayers  in  a  language  he  can  understand ; — 
having  no  public  minister  on  whom  he  can  call 
for  that  instruction  he  may  not  have  received  at 

for  we  too  "  might  fear  the  Greeks  (gentiles)  even  if  they  bear 
presents"  (Timeo  Danaos  et  dona  ferentes) ;  but  we  must  take 
care  that  this  jealousy  is  not  carried  too  far.     In  America,  how- 
ever, children  of  all  ages,  say  from  three  years  and  upwards,  of 
both  sexes,  are  attendants  in  Synagogue ;  occasionally,  at  least,  the 
law  is  expounded ;  efforts  have  been  made  to  publish  books  solely 
for  the  education  of  the  young,  and  there  are  also  persons  in  every 
town  almost,  of  whom  questions  can  be  asked  with  regard  to  the 
deeds  we  should  do.     Moreover,  for  the  last  three  or  four  years 
schools  have  been  commenced  in  different  towns  where  religious 
instruction  is  dispensed  gratis  to  all  who  may  come  on  the  first  day 
of  the  week ;  and  efforts  are  now  making  to  extend  the  system  by 
forming  day  schools,  where  every  Israelitish  child  may  obtain  a 
general  education,  coupled  with  a  knowledge  of  his  religion.     Let 
us  hope  that  this  effort  may  not  be  fruitless,  and  that  the  results 
may  not  disappoint  the  projectors.     But  to  our  friends  in  England 
let  us  address  the  admonition  not  to  be  indifferent  to  the  blessed 
results  of  education  witnessed  in  Germany  and  elsewhere ;  they 
are  charitable  to  profusion ;  strangers  from  all  parts  of  the  world 
claim,  not  unheeded,  their  assistance ;  the  cry  of  anguish  is  not 
heard  unmoved  by  the  princely  merchants  of  Israel  domiciled  in 
Britain ;  and  can  they  be  blind  to  their  own  defects  ?  can  they  re- 
fuse to  aid  themselves,  their  children,  their  friends,  out  of  the  pit 
of  religious  ignorance  which  is  said  to  exist  among  them?  All  that 
is  required  is  an  effort,  undertaken  not  in  the  spirit  of  fault  finding 
and  hasty  reform,  but  in  an  humble  striving  to  magnify  the  Lord. 
I  will  not  mention  any  one  by  name ;  but  there  are  those  whom 
God  has  greatly  blessed ;  fugitives,  some  from  the  bondage  of  the 
Czar,  former  residents  of  oppressed  Germany,  and  others  again  in 
whose  veins  flows  the  blood  of  many  a  martyr  from  the  persecution 
of  the  inquisition.     Surely  they  all  feel  their  duty ;  let  them  feel 
it  more  deeply  and  not  rest  till  they  have  restored  the  law  among 
their  brethren,  and  glorified  the  Lord  by  their  faith  and  deeds. — I.  L. 

13* 


150  THE  SPIRIT  OF  JUDAISM. 

home ; — never  hearing  the  law  expounded,  or 
the  Bible  in  any  way  explained :  to  his  mother 
alone  the  Hebrew  child  must  look,  on  his  mother 
alone  depend  for  the  spirit  of  religion,  the  incul- 
cation of  that  faith  which  must  follow  him 
through  life. 

Few  in  number,  scattered  amongst  the  nations 
without  a  land  to  claim  as  our  own,  a  king  to  che- 
rish and  protect  us,  we  are  daily  thrown  amongst 
those  believing  in  and  following  another  creed. 
"  And  ye  shall  be  left  few  in  number,  whereas 
ye  were  even  as  the  stars  in  heaven  for  multi- 
tude, because  ihou  wouldst  not  obey  the  voice  of 
the  Lord  your  God ;  and  the  Lord  shall  scatter 
you  among  all  people  from  one  end  of  the  world 
even  unto  another."  (Deuteronomy  xxviii.  62, 
64.)  Such  was  the  awful  doom  pronounced  by  the 
great  prophet  whose  words  we  are  considering. 
We  knew  the  word  of  the  Lord  was  never  known 
to  fail,  and  yet  we  disobeyed.  Our  own  wicked- 
ness called  down  on  ourselves  the  vengeance  so 
long,  through  an  infinity  of  love,  deferred ;  and 
therefore  these  facts  cannot  be  brought  forward 
to  excuse  negligence  in  the  instruction  of  our 
children.  Our  Father  knows  every  difficulty 
and  every  circumstance  that  combine  to  render 
the  Hebrew  mother's  task  more  arduous,  more 
responsible  than  the  Christian.  He  expects  not 
more  than  weak  humanity  can  perform ;  but  He 


THE  SPIRIT  OF  JUDAISM.  151 

will  not  accept  the  plea  of  disadvantages,  of  dif- 
ficulties, as  acquitting  us  of  a  parent's  duty. 

Were  love  and  gratitude  to  Him  banished 
from  every  other  human  heart,  surely  they  would 
swell  in  a  young  mother's  breast,  as  she  gazes 
upon  the  little  creature  undeniably  His  gift,  and 
feels  the  full  gushing  tide  of  rapture  ever  atten- 
dant on  maternal  love.  Surely  in  such  a  mo- 
ment there  must  be  whisperings  of  devotion, 
leading  the  soul  in  gratitude  to  the  beneficent 
Giver  of  her  babe,  or  swelling  it  with  prayer  to 
guide  that  precious  charge  aright.  It  may  be 
that  doubts  of  her  own  capability  of  executing 
a  task,  as  solemnly  important  as  inexpressibly 
sweet,  may  naturally  arise ;  but  these  doubts, 
instead  of  leading  her  to  give  up  the  task  in  de- 
spair, should  lead  her  to  the  footstool  of  her  God 
in  prayer ;  and  her  petition,  even  as  that  of  Han- 
nah was,  will  be  granted. 

That  truly  pious  Jewess  not  only  devoted  her 
child  to  God,  but  so  devoted  him,  that  but  once 
in  the  year  she  could  behold  him ;  and  at  first 
he  was  her  only  child — the  little  being  for  whom 
morning  and  evening  she  had  implored  the  Lord, 
implored  Him  in  tears,  in  fasting,  in  bitterness 
of  soul.  Her  prayer  was  heard ;  and  how  fer- 
vent must  have  been  her  gratitude,  how  great 
the  love  she  bore  her  God,  how  implicit  her  re- 
liance on  His  love  for  her,  that  she  stilled  the 


152  THE  SPIRIT  OF  JUDAISM. 

yearnings  of  a  mother's  tenderness,  and  as  soon 
as  the  boy  was  weaned,  brought  him  up  to  the 
high  priest  and  left  him  there.  And  was  not 
her  pious  faithfulness  rewarded  ?  Three  other 
sons  and  two  daughters  did  she  bear,  and  her 
eldest,  the  joy,  the  hope  of  her  heart,  became 
the  favoured  prophet  of  the  Lord. 

To  part  thus  from  her  child  is  not  now  de- 
manded of  the  Hebrew  mother ;  nor  can  there 
now  be  such  a  blessed  consummation  of  such  a 
self-conquering   struggle.     Yet  the  example  of 
Hannah  should  be  treasured  up  by  all  the  daugh- 
ters of  her  race,  whom  the  same  beneficent  God 
has  blessed  with  children.     It  must  be  remem- 
bered that   in  the   present  state  of  Israel  the 
word  of  God  cannot  and  must  not  be  taken  lite- 
rally  as  it  regards  the  immediate  answers  to 
prayers,  or  punishment  of  sin.     The  lapse  of 
years,  the  difference  of  position,  must   not  be 
forgotten.    All  the  pious  actions  there  described, 
cannot  now  be  performed,  nor  dare  we  expect 
the  same  direct  manifestation  of  our  Father  in 
reward :  yet  this  is  no  cause  of,  nor  excuse  for, 
the  neglect  of  the  Bible.     Vouchsafed  in  love 
and  mercy  as  an  unfailing   guide,  it   at  least 
teaches  what  is  pleasing  in  the  sight  of  our  God, 
by  the  blessings  that  directly  follow  or  are  pro- 
mised.    We  learn  too  that  "  The  Lord  is  mer- 
ciful and  gracious,  slow  to  anger  and  plenteous 


THE  SPIRIT  OF  JUDAISM.  153 

in  mercy  ;"  that,  "  As  the  heaven  is  high  above 
the  earth,  so  great  is  His  mercy  towards  them 
that  fear  Him ;"  and  therefore  if  the  examples 
set  before  us  in  His  book  are  followed  according 
to  our  ability,  aided,  and  strengthened,  by  con- 
stant prayer :  it  is  certain  we  too  shall  be 
blessed,  if  not  in  this  world,  in  that  "  where  they 
shall  teach  no  more  every  man  his  neighbour, 
and  every  man  his  brother,  saying,  Know  the 
Lord,  for  they  shall  all  know  me  from  the  least 
of  them  to  the  greatest  of  them,  saith  the  Lord  ; 
for  I  will  forgive  their  iniquities  and  I  will  re- 
member their  sins  no  more."  (Jer.  xxxi.  34.) 

We  cannot  devote  our  sons  to  the  service  of 
the  Lord  as  Hannah,  nor  even  if  we  could, 
would  we  all  be  required  to  do  so ;  but  we  may 
teach  them  to  know  and  to  fear  Him,  and  to 
guide  their  every  action  by  their  love  for  Him. 
We  may  teach  them,  by  their  conduct  to  display 
His  glory,  the  honour  of  Jerusalem,  the  comfort 
of  the  Hebrew  faith.  Even  scattered  as  we  are 
amongst  the  stranger,  we  can  do  this ;  and  this 
is  devoting  them  unto  their  God.  The  same 
reward  may  not  be  ours,  as  was  bestowed  on 
Hannah ;  yet  we  shall  be  blessed.  The  Lord 
will  forsake  us  not ;  and  as  we  behold  our  chil- 
dren grow  around  us  in  true  piety,  and  conse- 
quently in  the  exercise  of  every  virtue :  will  not 


154  THE  SPIRIT  OF  JUDAISM. 

every  Hebrew  mother  feel  that  the  word  of  the 
Lord  is  true  and  she  is  blessed  indeed  ? 

To  do  this,  to  obtain  this  desirable  end,  reli- 
gion must  not  be  learnt  from  a  book,  nor  be  re- 
garded as  a  severe  restraint.  A  mother,  whose 
heart  is  in  her  work  will  find  many  opportunities, 
which  properly  improved,  will  lead  her  little 
charge  to  God.  Our  prayers  are  long,  and  not 
applicable  to  childish  wants  and  feelings ;  but  a 
mother  may  find  a  sweet  employment,  in  throw- 
ing together  some  well  selected  passages,  either 
from  our  ritual  or  the  Book  of  Life,  to  form  short 
but  impressive  prayers  for  both  morning  and 
evening.  A  mother's  lips  should  teach  them  to 
her  child,  and  not  leave  the  first  impressions  of 
religion  to  be  received  from  a  Christian  nurse. 
Were  the  associations  of  a  mother  connected 
with  the  act  of  praying,  associations  of  such  long 
continuance  that  the  child  knew  not  when  they 
were  implanted:  the  piety  of  maturer  years 
would  not  be  so  likely  to  waver. 

There  is  a  peculiar  sweetness  in  the  remem- 
brance of  a  mother.  When  a  young  man  has 
raised  himself  by  his  own  virtues  and  talents  in 
the  world,  when  he  feels  himself  esteemed  and 
beloved  by  his  fellow-men  :  he  will  still  think  of 
his  mother,  if  it  have  been  from  her  lips,  the 
first  lessons  of  virtue  were  imbibed  ;  and  if  reli- 


THE  SPIRIT  OF  JUDAISM.  155 

gion  were  as  zealously  and  carefully  implanted, 
would  not  her  memory  have  equal  influence  in 
guarding  him  from  temptation,  strengthening 
him  to  walk  on  in  the  paths  she  loved  ?     It  may 
be  that  continued  occupation,  perhaps  arduous 
labour,  or  severe  thought  and  study  have  with- 
drawn his  attention  awhile  from  his  God  ;  or 
that  the  paths  of  pleasure,  encircling  him  with 
their  delusive  rays,  conceal  from  his  eyes  the 
light  of  eternity.     Some  sudden  association  re- 
calls his  mother  to  his  mind ;  the  days  of  his 
early   infancy,    his  happy  boyhood,  rise   before 
him,  and  with  it  the  remembrance  of  duties  he 
has  neglected,  the  hours  of  prayers  that  have 
passed  by  unheeded.    He  hears  again  the  sweet 
and  gentle  voice  which  first  spoke  to  him  of  God  ; 
he  sees  again  those  happy  hours  when,  seated 
at  her  feet,  he  rested  his  little  hands  upon  her 
lap,  and  repeated  with  her  the  words  of  prayer, 
or  listened  with  tearful  eyes,  and  swelling  heart, 
to  the  tales  of  sacred  love,  her  gentle  accents 
told.     Few  hearts  could  remain  cold  and  un- 
moved in  the  midst  of  such  recollections  ;  he  is 
more  likely  to  prostrate  himself  before  the  God 
that  mother  worshipped,  and  pray  again  even  as 
in  childhood.     And  will  the  Hebrew  mother  ne- 
glect this  solemn  yet  blessed  duty  ?     Will  she 
refrain  from  thus  associating  herself  in  the  heart 
of  her  child,  when,  far  more  than  the  Nazarene, 


156  THE  SPIRIT  OF  JUDAISM. 

the  sons  of  Israel  require  it  ?  Will  she  not  teach 
the  religion  of  the  heart  unto  her  children,  in- 
stead of  merely  inculcating  peculiar  forms,  and 
desiring  them  to  observe  peculiar  rites  ?  Will 
she  not  teach  them  to  fly  to  the  footstool  of 
their  God  for  guidance,  instruction,  strength, 
and  grace,  to  resist  temptation — blessing  on  all 
they  undertake — comfort  in  affliction — modera- 
tion in  prosperity  : — will  she  not  teach  them 
this,  instead  of  so  banishing  religion  from  the 
early  education  that  her  sons  in  manhood  stand 
and  act  as  if  all  depended  on  themselves,  on 
good  and  evil  fortune — acknowledging  indeed 
a  God,  yet  living  as  if  of  Him  they  had  no  need  ? 
her  daughters,  either  wholly  occupied  with  the 
affairs  of  this  world,  living  as  if  there  were  no 
eternity,  and  consequently  trembling  at  the  very 
name  of  death  ? — or  needing  comfort,  strength, 
hope,  and  finding  them  not  in  the  religion  of 
their  fathers :  are  tempted  to  seek  it,  where  they 
fancy,  no  spiritless  form  restrains  the  soul,  and 
consolation  is  more  easily  attained  ? 

It  is  not  merely  hearing  of  God  in  the  stated 
hours  of  devotion,  which  will  remedy  this  evil. 
When  a  child  is  more  than  usually  happy,  ren- 
dered so  perhaps  by  some  indulgence  or  reward  : 
the  kindness  of  earthly  friends  should  be  made  a 
secondary  cause,  the  blessing  and  love  of  his 
Father  in  heaven,  the  fast.  The  mind  of  a  child 


THE  SPIRIT  OF  JUDAISM.  157 

when  thus  excited  would  not  easily  forget  the 
impressions  then  engrafted  ;  his  very  affections, 
judiciously  directed,  would  draw  him  nearer  God, 
for  it  is  His  love  which  hath  given  him  the 
friends,  it  gives  him  so  much  joy  to  love.  Joy- 
ous emotions  are  natural  to  childhood,  and  then 
is  the  time  to  instill  both  gratitude  and  love. 
In  times  of  disappointment  or  in  sorrow — why 
should  not  the  little  heart  be  soothed  and  ca- 
ressed into  submission  by  associating  even  this 
trial  with  a  God  of  love  ?  Petty  as  the  sorrows 
of  childhood  may  seem  to  those  of  riper  years : 
yet  we  do  wrong  to  smile  them  to  scorn,  they 
are  as  severe  to  the  little  sufferer  as  the  graver 
sorrows  are  to  maturer  years.  If  discontent 
darken  the  brow  or  create  ill  temper :  instead 
of  an  angry  reproof,  the  attention  of  the  child 
might  be  gently  drawn  to  the  multitude  of  poor 
helpless  children,  who  know  not  the  very  name 
of  many  blessings  lavished  around  him  ;  and  he 
might  be  asked  how  he  can  pray  to  his  Father 
in  heaven  for  a  continuance  of  His  love  and 
kindness,  when  he  thus  indulges  in  fretfulness 
and  discontent  ?  If  superior  talent,  superior 
beauty,  be  the  portion  of  a  child :  the  young 
heart  may  be  taught  they  are  the  gifts  of  his 
God,  and  demand  yet  more  thanksgiving,  humi- 
lity, and  prayer  to  Him,  than  is  required  of  those 
less  gifted ;  for  if  more  hath  been  mercifully 

14 


158  THE  SPIRIT  OF  JUDAISM. 

granted  him,  more  will  be  required  ;  and  that 
pride  and  self-conceit,  will  turn  those  rich  gifts 
into  a  curse  instead  of  blessing, 

Were  such  the  education  of  early  childhood, 
increase  of  piety  might  be  hoped  and  looked  for 
in  manhood.  But  these  lessons  must  come  from 
a  mother,  and  can  only  be  impressed  in  the  ear- 
liest years ;  it  will  be  too  late  to  wait  till  the 
character  is  formed.  On  a  mother  depends 
greatly  the  formation  of  character  ;  and  there- 
fore she  would  be  wrong  to  fancy  she  has  time 
enough  before  her.  Religion  should  grow  with 
our  growth,  increase  with  our  years,  and  thus 
become  so  completely  part  of  our  being,  that 
the  child  would  find  it  difficult  to  recall  when 
he  first  heard  of  God,  when  he  first  was  taught 
that  the  love  of  God  must  be  the  mainspring  of 
his  life.  If  in  childhood  his  joys  and  sorrows 
have  been  made  sources  of  communion  between 
him  and  his  heavenly  Father :  instinctively  he 
will  in  manhood  bless  his  God  in  prosperity,  and 
fly  to  Him  for  comfort  in  affliction.  If  in  child- 
hood he  has  been  taught  to  pray  for  aid,  in  the 
tasks  and  temptations  of  the  day,  so  too  in  the 
weightier  affairs  of  manhood  will  he  seek  the 
guidance  of  the  Lord.  If  he  have  been  corrected 
when  a  child,  because  he  had  offended  his  hea- 
venly, yet  more  than  his  earthly  Father,  and  led 
to  pray  for  grace  in  the  removal  of  his  faults : 


THE  SPIRIT  OF  JUDAISM.  159 

in  after  years  he  will  guard  against  error  and 
sin,  not  for  fear  of  the  judgment  of  the  world, 
but  of  that  of  a  higher  Judge.  He  will  walk 
on  feeling  his  own  lowliness,  his  own  depend- 
ance  on  his  God  ;  yet  in  the  sight  of  his  fellows, 
virtue  and  honour  will  encircle  him  with  their 
robes  of  light ;  for  inward,  yet  ever-working 
piety,  will  be  the  shield,  against  which  the  ar- 
rows of  guilt  and  temptation  will  be  blunted — 
the  mainspring  from  which  his  every  action  will 
revolve  with  heightened  and  unfailing  lustre. 

To  the  mothers  of  every  faith  and  every  class 
these  hints  may  be  equally  applicable  ;  but  to 
Jewish  mothers  more  particularly.  We  have 
but  to  study  the  Book  of  Life,  and  every  history 
of  our  nation :  and  we  shall  not  fail  to  perceive 
that  the  religion  Moses  taught  was  intended  to 
unite  the  thought  of  God  with  our  every  action. 
If  a  Christian  writer  finds  sufficient  foundation 
for  the  assertion  that  "  there  can  be  no  half 
measures  in  devotion,  religion  must  be  all  or 
nothing :"  how  much  more  powerfully  should  we 
feel  it,  we — who  are  a  peculiar  people,  the  first- 
born of  the  Lord,  thus  called  by  the  Eternal 
Himself,  and  therefore  absolutely  set  apart,  to 
exalt  by  our  conduct  His  glory  amidst  the  na- 
tions. It  is  urged  perhaps,  our  situation  is  not 
now  what  it  was,  that  it  does  not  depend  on  us 
alone,  "  to  magnify  the  Lord,"  that  we  are  but 


160  THE  SPIRIT  OF  JUDAISM. 

as  a  handful  amidst  the  nations  that  now  wor- 
ship Him ;  yet  this  fact  in  no  way  decreases  our 
responsibility.  It  is  rather  increased ;  for  it  was 
easy  to  divide  the  worship  of  the  one  true  God 
from  idolatry, — many  civil  as  well  as  religious 
customs  did  this  ;  but  now  mingling  intimately 
with  the  nations  that  worship  God,  though  not 
as  we  do,  living  under  the  same  civil  jurisdic- 
tion, acknowledging  the  same  sovereign:  unless 
the  adherance  to  the  laws  of  Moses  be  even 
more  exact,  it  is  more  than  likely  our  nation- 
ality would  be  entirely  lost,  as  well  as  all  pride, 
all  glory  in  the  Hebrew  faith. 

To  prevent  this  great  evil  should  be  the  He- 
brew mother's  aim.  The  youngest  child  may 
be  taught  that  he  is  a  member  of  a  distinct  and 
peculiar  nation.  The  great  mercies  and  un- 
changing love  of  the  Lord  will,  if  well  related, 
find  very  early  an  answering  chord  in  the  youth- 
ful heart.  The  wonderful  providence,  the  stu- 
pendous miracles,  the  innumerable  instances  of 
our  Father's  long  suffering  and  loving  kindness, 
which  our  eventful  history  records,  might  be 
related  as  interesting  tales  in  those  many  leisure 
hours  that  the  child  looks  up  so  clingingly  and 
fondly  to  his  mother  for  amusement.  Vividly 
and  interestingly  might  these  narratives  be 
opened  to  the  young  and  eager  mind,  till  almost 
insensibly  he  feels  it  a  privilege,  even  at  this 


THE  SPIRIT  OF  JUDAISM.  161 

long  lapse  of  years,  to  belong  to  a  nation  so 
peculiarly  blessed,  so  singularly  the  object  of 
God's  gracious  providence ;  and  that  false  shame, 
now  alas,  but  too  familiar  to  the  Hebrew,  would 
never  flush  the  cheek,  or  lead  the  tongue  to 
falsehood.  Never  would  manhood  descend  to 
mean  subterfuge,  or  weak  evasion  to  conceal  his 
faith.  If  the  path  of  ambition  be  confined,  he 
will  not  wish  to  enlarge  it  at  the  price  of  his 
religion.  It  will  be  his  pride  to  prove  to  the 
nations  the  spirit  of  his  faith,  that  even  in  our 
captive  and  degraded  state,  we  are  still  the 
peculiar  treasure  of  the  Lord.  He  will  not 
throw  off  the  bondage  of  our  forms,  he  will  not 
condemn  their  dictates  ;  for  he  will  trace  their 
minutest  regulations  to  the  same  merciful  Fa- 
ther, whose  love  supports,  whose  arm  sustains 
him.  He  will  not  deem  their  restrictions  hard- 
ships, but  hail  them  with  delight,  as  proofs  of 
the  obedience  and  willing  service,  his  love  urges 
him  to  pay  unto  his  God.  He  will  feel  to  his 
heart's  core,  that  weak,  corrupted  as  he  is  of 
himself,  it  is  by  obedience  alone,  implicit,  un- 
questioning, untiring  obedience,  he  can  manifest 
that  in  very  truth  he  seeks  to  love  his  God ;  and 
therefore  whatever  he  may  fancy,  of  this  he  is 
certain,  that  if  he  disobey,  it  is  but  spurious  af- 
fection that  he  feels — he  cannot  love  the  Lord. 
Much  will  the  Hebrew  mother  have  accom- 
14* 


THE  SPIRIT  OF  JUDAISM, 

plished,  if  she  thus  teach  her  children  to  love, 
obey,  and  glory  in  the  faith  of  the  one  and  only 
God.     Yet  this   will  not  be  quite  enough ;  she 
must  do  more.    She  must  relate  the  fearful  apos- 
tacy  of  Israel.     Even  as  she  sketched  his  glory 
must  she  depict  his  sins,  ingratitude,  rebellion, 
such  as  no  other  people  knew.     She  must  show 
forth  the  retributive  wrath  of  the  Lord,  and  all 
the  wretchedness  we  drew  down  upon  ourselves. 
As  her  children  increase   in  years  and   under- 
standing, she  might  study  with  them  the  wri- 
tings of  the  prophets,  particularly  marking  those 
passages  relative  to  her  subject ;  and  by  inte- 
resting references,  both  to  past  and  present  his- 
tory,  prove   how  literally   and  how  completely 
these  awful  threatenings  have  been  fulfilled.     It 
would  be  a  pleasing  task  to  intelligent  parents 
to  select  passages  from  many  standard  works  on 
the  prophecies,  and  fit  them  for  the  comprehen- 
sion  of  their  children.     The    Christians   seize 
with  avidity  the  fulfilment  of  prophecies,  parti- 
cularly those  relating  to  Edom,  Egypt,  Moab, 
Ammon,  Palestine  itself,  as  proofs  and  evidences 
of  the  truth  of  their  religion.     How  easy  would 
it  be  to  select  portions  from  these  very  books 
for  the  instruction  of  our  children  ;  for  the  ful- 
filment of  these  prophecies  only  proves  the  truth 
and  eternal  nature  of  our  law,  of  the  whole 
Book  of  Life,  according  to  our  belief. 


THE  SPIRIT  OF  JUDAISM.  163 

By  laying  this  foundation  in  childhood,  care- 
fully guarding  against  the  very  smallest  approach 
to  bitterness  or  scorn  towards  any  other  creed  : 
we  instill  their  religion  with  their  growth ;  con- 
version cannot  take  place  when  released  from 
the  parental  yoke ;  for  the  very  weapons  which 
the  Nazarene  would  use  against  them,  have  be- 
come in  their  hands  weapons  of  defence.  Proofs 
of  the  truth  of  Christianity  are  to  the  young 
Hebrew,  proofs  of  the  truth  of  Judaism.  Con- 
version cannot  take  place  on  either  side  ;  but 
mutual  esteem  and  charity  will  take  the  place 
of  such  desire ;  for  if  both  religions  appear  to 
have  the  same  foundation,  it  is  evident  God 
alone  in  His  own  good  time  can  remove  the  veil 
which  each  believes  flung  over  the  other. 

There  is  yet  another  most  important  reason 
for  impressing  carefully  and  deeply  the  awful 
sins  of  Israel  on  the  youthful  Hebrew.  He  sees 
the  present  degraded  and  wandering  state  of  his 
nation  ;  he  perceives  our  condition  is  widely  dif- 
ferent from  that  of  other  kingdoms  ;  he  is  ready 
to  feel  and  acknowledge  we  are  cast  off  from  the 
favour  of  the  Lord,  that  His  countenance  is  for 
ever  darkened  towards  us ;  and  if  he  have  not 
been  instructed  in  the  cause  of  this,  if  he  have 
not  studied  long  and  deeply  the  history  of  his 
nation  and  read  there, — in  our  continued  rebel- 
lions, apostacy,  transgressions  as  varied  as  they 


164  THE  SPIRIT  OF  JUDAISM. 

are  innumerable,  disobedience  to  every  given 
law, — the  real  and  only  origin  of  our  dispersions 
and  fearful  sufferings :  he  is  quite  prepared  to 
embrace  the  creed  of  the  Christian,  and  believe 
with  him,  that  all  our  miseries  originate  in  our 
rejection  of  their  messiah,  that  the  Eternal  has 
cast  us  off  because,  according  to  the  creed  and 
charge  of  the  Christian,  we  crucified  His  son.* 

*  Without  the  least  intention  of  weakening1  the  force  of  the  evil 
depicted  as  arising  from  the  want  of  a  Jewish  education,  exhibited 
in  the  text,  I  cannot  help  remarking  that  the  non-adoption  of  our 
system  by  no  means  opens  the  way  for  the  embracing  of  Chris- 
tianity. It  is  possible  that  there  are  some,  for  argument's  sake  I 
will  say  many,  who  are  so  struck  by  the  pretended  fulfilment  of 
the  gospel  prediction  with  regard  to  our  dispersion,  as  to  admit 
the  truth  of  the  dogmas  embraced  in  the  new  testament.  But  for 
a  philosophical  mind,  or  one  well  versed  in  Scripture,  such  a  re- 
sult must  seem  very  singular.  For,  what  is  Christianity  as  under- 
stood by  nine  out  of  every  ten  of  its  followers'?  nothing  but  an 
absolute  belief  in  a  plurality  in  the  Godhead,  and  a  faith  in  a  for- 
giveness of  sin  through  the  intervention  of  a  mediator,  and  this  a 
being  descended  from  an  incarnation  of  the  divine  principle  in  the 
body  of  a  man.  We  will  not  discuss  either  of  these  points  whether 
they  be  possible  in  the  nature  of  things  or  not ;  but  merely  confine 
ourselves  to  their  contradiction  of  Scripture.  Let  us  but  view  the 
idea  "  The  Lord  is  one,"  and  what  does  it  say  1  but  that  in  the 
Deity  there  is  no  division.  "  The  Lord  is  long-suffering,  forgiving 
iniquity,  transgression,  and  sin;"  this  too  is  a  Bible  doctrine; 
where  is  here  a  mention  of  a  mediator  1  Lastly,  it  says :  "  I  the 
Lord  change  not;"  but  is  an  incarnation  not  a  change1?  Now  even 
assume  that  the  Israelite  on  being  questioned  cannot  account 
satisfactorily  for  the  dispersion  of  his  people :  it  is  almost  impos- 
sible that  he  will  admit  its  being  owing  to  the  refusal  of  his  fore- 
fathers to  give  credit  in  the  mission  of  one  who  assumed  to  be  a 
part  of  the  Deity,  a  mediator  between  God  and  man,  an  incarna- 


THE  SPIRIT  OF  JUDAISM.  165 

From  this  supposed  connexion  of  cause  and 
effect,  more  converts  have  been  obtained  than 
from  any  other.  And  why  is  this?  simply  be- 
cause the  true  reason  of  our  rejection  has  not 
been  taught ;  because  the  history  of  the  past  has 
never  been  brought  forward  to  explain  the  pre- 
sent and  instruct  us  for  the  future.  Then  care- 
fully indeed  should  the  sad  story  of  Israel's  apos- 

tion  of  an  essence  which  admits  of  no  change. — Miss  Aguilar  no 
doubt  knows  of  instances  where  a  conversion  was  the  result  of 
reasoning  based  upon  such  insufficient  grounds ;  but  if  it  were  not 
that  some  worldly  advantage,  real  or  imaginary,  were  connected 
in  their  mind's  eye  with  a  casting  off  of  ancestral  opinions :  few 
Jews  indeed  could  be  found  to  do  so  from  absolute  conviction.  I 
do  not  mean  to  say  that  a  conviction  is  impossible ;  for  the  human 
mind  is  at  tunes  strangely  constituted,  perverted  judgment,  accord- 
ing to  the  views  of  many  at  least,  is  not  so  rare  as  to  excite  asto- 
nishment; but  this  much  we  may  assert  without  fear  of  offending 
our  Christian  friends,  or  of  asserting  an  untruth,  that  legitimate 
convictions  or  where  the  converts  can  give  a  reasonable  account  of 
the  reasons  which  sway  them  for  the  abandonment  of  Judaism,  are 
very  rare  indeed ;  or  else  we  should  not  hear  so  frequently  of  re- 
cantations, or  returnings  to  the  fold  of  Israel. — I  say  again  we  need 
not  fear  conversions  as  much  as  hypocrisy  or  indifference.  Many 
may  pretend  to  a  change  of  religion  for  the  sake  of  a  tangible  ad- 
vantage, such  as  office,  high-standing,  or  an  advantageous  matri- 
monial connexion ;  but  we  have  yet  to  learn  that  persons  acquainted 
with  Scripture,  who  have  enjoyed  the  benefits  of  a  Jewish  educa- 
tion in  ever  so  moderate  a  degree,  could  by  any  possibility  be  in- 
duced to  adopt  the  doctrine  of  a  trinity  with  the  accessory  belief 
in  a  mediator.  We  do  not  deny  nor  gainsay  that  Christians  of  late 
have  had  a  plentiful  harvest  of  apostates  ;  but  they  were  apostates 
in  very  deed,  apostates — deniers  of  their  God  for  worldly  gain. 
Solitary  exceptions  may  perhaps  be  adduced ;  but  they  will  be 
found  to  proceed  from  the  individual's  having  been  always  under 


166  THE  SPIRIT  OF  JUDAISM. 

tacy  be  taught  her  youthful  followers ;  carefully 
and  tenderly  guarded  against,  yet  prepared  to 
receive  the  connexion  drawn  by  the  Nazarene 
between  our  present  state  and  the  rejection  of 
their  messiah,  and  to  answer  it  by  the  many 
evidences  presented  in  only  too  many  pages  of 
the  Jewish  history  of  its  fallacy. 

Christian  tuition  or  exposed  through  ignorance  to  some  unfortu- 
nate influence  of  friends  who  took  advantage  of  moments  of  weak- 
ness to  urge  their  views  with  a  success  which  they  themselves 
could  hardly  have  expected  at  another  time. — So  well  are  Euro- 
pean governments,  anxious  as  they  are  from  political  purposes  to 
consolidate  their  empire  over  the  minds  of  all  their  subjects  no  less 
than  their  bodies,  convinced  of  the  uselessness  of  mere  preaching, 
that  they  attach  political  advantages  in  some  shape  or  other  as 
bribes  or  bounties  for  conversions ;  no  doubt  under  the  persuasion, 
that  though  the  parents  will  make  bad  Christians,  the  children 
will  be  like  those  of  other  Christians,  that  is  believers  in  the  popu- 
lar system  from  the  ignorance  of  the  principles  and  hopes  of  the 
Jewish  faith.  Hence  it  is  that,  though  we  hear  much  of  conver- 
sions to  Christianity  in  Prussia,  Poland,  and  England,  such  events 
are  extremely  rare  in  France,  Holland,  and  America,  and  unheard 
of  in  the  Ottoman  countries.  In  the  catholic  countries  of  Spain 
and  her  former  colonies,  the  Jew  hides  his  religion ;  under  govern- 
ments where  he  is  free  to  act  as  he  pleases  he  cares  for  no  belief 
if  he  values  not  his  own.  Let  the  experiment  be  made  of  treating 
Jews  and  converts  alike,  and  but  few  of  the  latter  will  ever  be 
obtained.  Interest  is  a  powerful  stimulus,  but  conscientious  con- 
viction a  thing  of  slow  growth,  too  slow  indeed  to  convert  a  Jew 
into  any  thing  else.  The  same  is  also  the  case  with  the  re- 
verse; Christians  by  education  are  not  apt  to  see  error  in  their 
creed ;  our  views  to  the  contrary  notwithstanding.  Hence  Miss 
A.  says  truly  in  urging  mutual  charity  and  forbearance  whilst  en- 
forcing steadfastness  in  the  path  we  have  been  pursuing  from  the 
time  of  Moses  to  our  own  days. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  167 

The  youthful  mind,  already  touched  by  the 
relation  of  the  inexhaustible  love  and  great  for- 
bearance of  the  Eternal,  will  feel,  as  this  history 
of  iniquity  and  retributive  justice  is  presented  to 
his  view,  overwhelmed  with  the  magnitude  of 
sin  and  the  awful  nature  of  the  Lord's  power 
and  justice.  Then  is  the  favourable  moment  to 
open  to  his  heart  and  eye  those  glorious  pro- 
mises relating  to  our  final  redemption  and  re- 
turn unto  His  favour.  We  might  quote  innu- 
merable passages  to  elucidate  our  meaning,  but 
it  is  far  better  to  refer  to  the  fountain-head  at 
once ;  and  vain  would  be  the  attempt  to  tran- 
scribe even  a  quarter  of  those  beautiful  verses 
which  Isaiah,  Jeremiah,  Ezekiel,  Amos,  Micah, 
and  Malachi,  and  indeed  all  the  prophets  con- 
tain, those  we  have  mentioned,  abounding  in 
them,  perhaps,  the  most.*  Past  and  present  ages 
display  the  literal  fulfilment  of  every  threaten- 
ing ;  and  wherefore  then  should  Israel  doubt  the 
future  ?  While  therefore  the  young  and  bound- 
ing heart  deplores,  it  may  not,  cannot  despair ; 
for  yet  more  powerfully,  more  appealingly,  do 
these  passages  enable  it  to  cling  and  rejoice, 
and  trust  in  a  God  of  truth  and  love ! 

The  Eternal  hath  said — Not  for  our  sakes  but 


*  See  the  sixtieth  chapter  of  Isaiah  to  the  end  of  his  sublime 
prophecies. 


168  THE  SPIRIT  OF  JUDAISM. 

for  His,  even  His  own  sake,  He  will  do  this  great 
thing; — but  while  this  extraordinary  mercy  is 
impressed  on  the  young  heart,  we  must  not 
forget  to  instill  how  much  depends  upon  our- 
selves. A  reference  to  the  twenty-sixth  chapter 
of  Leviticus  would  be  a  great  assistance  to  this 
instruction.  There  we  read  the  blessing  and  the 

O 

curse  ;  and  history  shows  the  fulfilment  of  both. 
And  in  the  last  seven  verses  we  find  that,  un- 
bounded and  unfailing  as  is  the  mercy  of  the 
Lord,  He  will  not  renew  his  covenant  with  us, 
unless  we  confess  our  iniquities  and  the  iniqui- 
ties of  our  fathers,  acknowledge  that  our  present 
captivity  and  dispersion  are  the  punishment  of 
our  sins,  and  humble  our  uncircumcised  hearts 
till  we  indeed  find  renewed  favour  in  His  sight. 
If  these  prophetic  verses  be  impressed  on  the 
heart,  and  memory,  and  understanding  of  the 
child :  each  year  he  will  become  more  and  more 
sensible  of  his  responsibility  alike  to  his  God, 
his  nation,  and  the  world.  To  his  God — he  will 
evince  and  feel  his  consciousness  of  complete 
unworthiness, — his  desire  to  bring  down  the 
blessing  and  avert  the  curse, — his  yearning  to- 
wards that  promised  land,  and  that  blessed  state 
of  things,  when  all  shall  know  and  love  the  one 
sole  God.  To  his  nation — he  will  remember 
that  in  our  present  scattered  dwellings,  the  con- 
duct of  individuals  is  often  the  criterion  by 


THE  SPIRIT  OF  JUDAISM.  169 

which  the  whole  nation  is  judged  ;  and  therefore 
the  Hebrew  must  live  not  for  himself  alone,  but 
as  the  representative  of  a  belied  and  hated  body 
whom  his  conduct  will  either  depress  or  exalt. 
To  the  world — instead  of  seeking  to  deny  his 
lineage,  which  the  finger  of  God  upon  our  brows 
will  ever  prevent,  he  will  seek  to  be  known,  to 
be  recognized  as  a  Hebrew,  not  by  his  counte- 
nance and  peculiar  form  alone,  but  by  the  supe- 
riority of  his  social  and  domestic  character, 
emanating  from  a  spirit  of  religion  which  can 
only  be  divine. 

Even  if  the  religious  instruction  hinted  above 
should  sometimes  fail  to  bring  forth  such  blessed 
fruit:  the  Hebrew  mother  will  yet  have  done 
her  duty ;  and  not  on  her  head  will  fall  the  care- 
lessness, disobedience,  or  apostacy,  of  her  chil- 
dren. She  will  stand  absolved  in  the  sight  of 
her  God ;  for  He  will  have  seen  her  struggles  to 
lead  her  offspring  in  the  right  way;  and  if  earth 
brings  no  reward,  she  will  find  it  at  His  right 
hand  for  evermore.  Oh!  let  but  the  Hebrew 
mother  persevere,  and  far  more  likely  is  it  that 
she  will  find  a  sweet  foretaste  of  heaven  upon 
earth  in  the  conduct  of  her  children,  than  that 
her  efforts  will  all  be  blighted.  She  has  in- 
structed them  thus  in  obedience  to  the  word  of 
God,  to  His  commands  found  repeatedly  in  the 
Pentateuch,  and,  nowhere  more  impressively, 

15 


1  70  THE  SPIRIT  OF  JUDAISM. 

than  in  the  six  last  verses  of  the  chapter  which 
contains  the  Shemang.  The  words  "  and  ye 
shall  teach  them  to  your  children,"  are  but  a 
repetition,  a  remembrance,  of  commandments  con- 
tinually given  before ;  and  therefore  the  most 
literal  Hebrew  cannot  accuse  us  of  taking  too 
enlarged  a  view  or  of  spiritualizing  its  meaning. 
We  cannot  read  the  Book  of  Life  without  per- 
ceiving how  intimately  the  spirit  of  religion  was 
to  mingle  with  other  instructions,  how  com- 
pletely it  was  to  be  the  first,  the  most  precious 
of  all  studies  ;  and  if  instruction  in  piety  was  so 
necessary  in  the  time  of  Moses,  how  much  more 
necessary  is  it  now,  when,  unless  learnt  from  a 
parent's  lips,  it  can  never  be  learnt  at  all.  And 
oh !  will  any  mother  expose  her  children,  her 
beloved,  to  the  miseries  attendant  on  living 
without  their  God  ?  Can  she  think  on  the  im- 
mortal spirits,  whose  eternal  blessedness  or  ever- 
lasting death  is,  for  the  first  years  of  their  lives, 
in  her  keeping,  and  yet  not  tremble  ?  Will  she 
not  rather  prostrate  herself  in  daily  humiliation, 
daily  prayer,  to  the  God  of  love  for  blessing  on 
her  arduous  yet  blissful  task  ?  for  aid,  for 
strength,  to  guide  and  assist  her  through  her 
path,  however  rugged  it  may  seem  ?  Can  she 
think  on  the  storms,  the  temptations,  that  will 
assail  her  son  on  every  side  when  he  enters  the 
world,  and  yet  make  no  effort  to  provide  him 


THE  SPIRIT  OF  JUDAISM.  171 

with  an  armour  of  proof,  and  a  shield  of  de- 
fence ?  Can  she  reflect  on  the  sorrows  that  must 
encircle  the  lovely  girl  at  her  side  ere  this  life 
is  past,  and  yet  leave  unopened  the  well  of  com- 
fort, provided  for  the  afflicted  by  our  God  Him- 
self? Oh !  can  she  leave  her,  to  seek  it  herself 
when  sorrows  come,  and  risk  her  seeking  it  in 
a  stranger  fold  ?  Can  she  think  a  moment,  that 
death  is  ever  ready  to  snatch  some  beloved 
away,  yet  shun  the  theme  as  if  it  were  enrobed 
in  gloom  ?  Can  she  think  on  this  fearful  part- 
ing, yet  breathe  no  word  of  immortality  ?  of  that 
glorious  world,  where  the  loved  that  meet  shall 
never  part  again  ?  of  that  blest  sojourn,  where 
those  first  called  away  await  the  arrival  of  each 
one  beloved  ?  of  that  bright  mansion  near  our 
Father's  throne  ?  till  those  gone  hence,  are 
looked  on  as  departed,  not  as  dead  ? 

Man  needs  religion  to  strengthen  and  to  hum- 
ble ;  woman,  to  comfort  and  uphold :  man,  to 
keep  him  firm,  despite  of  temptation  or  of  scorn ; 
woman,  to  fill  her  yearning  heart  with  love : 
man,  to  moderate  his  pride,  to  keep  him  humble 
in  prosperity,  and  firm  as  the  ocean-rock,  when 
the  waves  of  misfortune  beat  around  him  ;  wo- 
man, to  teach  her  her  own  dignity,  her  mission 
in  prosperity,  her  anchor  of  refuge,  of  hope,  of 
faith,  in  sorrow. 

It  may  be,  that  in  this  world,  man  may  con- 


172  THE  SPIRIT  OF  JUDAISM. 

trive  to  live,  ay,  and  be  happy  without  religion, 
till  the  hour  of  death  awakens  him  to  a  con- 
sciousness of  a  God  and  another  world  ;  but 
alas  for  that  woman  who  knows  it  not !  There 
are  trials  peculiar  to  her  heart,  not  the  less  in- 
tense in  their  anguish,  because  in  many  cases 
they  are  unrevealed,  too  often  unsuspected,  and 
therefore  never  open  to  the  consolation  and 
sympathy  of  her  fellows ;  then,  oh !  what  must  be 
her  agony  if  she  know  not  Him  whose  love  sur- 
passeth  the  dearest,  most  precious,  upon  earth  ! 
if  she  know  not  Him  whose  arms  are  open  to 
receive  her  sinking  frame,  whose  love  demands 
her  confidence,  who  will  soothe  and  bless,  if  yet 
awhile  He  will  not  heal — even  as  she  poureth 
forth  her  sorrows  on  His  breast !  How  may  she 
go  forth  on  her  lonely  and  unblest  path — alone 
— to  meet  the  trials,  petty  and  great,  the  cares, 
temptations,  peculiar  to  her  lot :  if  she  feel  she 
have  no  Friend,  if  she  know  not  the  comfort,  the 
blessing  of  a  Father  and  a  Saviour's  eye,  of  an 
Arm  of  love  around  her  ?  How  may  she  enter 
on  the  sacred  duties  of  a  wife  and  mother,  if 
she  know  not  God  ?  and  oh  how  dare  she  love, 
if  she  looks  to  this  world  only  to  perfect  and  re- 
tain it  ?  how  may  she  give  her  heart,  her  hap- 
piness to  the  keeping  of  a  mere  mortal,  whom 
one  little  hour  may  lay  in  dust  ?  Surely — surely 
-"-reflection  on  this  life  as  it  is  should  urge  a 


THE  SPIRIT  OF  JUDAISM.  173 

mother  to  teach  religion  to  her  children,  even  if 
she  did  not  look  on  it  in  the  light  of  obedience 
to  her  God.  Adherence  to  instituted  forms  will 
not  be  sufficient  of  itself  to  make  religion  a 
vital  principle,  or  open  to  the  youthful  heart  its 
ever-springing  fount  of  comfort  and  of  love ; 
but  if  the  spirit  of  piety  contained  in  that  brief 
command  to  love  the  Lord  with  heart,  and  soul, 
and  might,  be  inculcated  in  the  minds  of  our 
children :  we  obey  every  one  of  the  precepts 
comprised  in  the  Shemang ;  and  in  raising  the 
affections  of  our  children  to  their  gracious  and 
beneficent  God,  we  cannot  fail  to  strengthen 
our  own. 

Ere  we  proceed  to  the  remainder  of  this  verse, 
may  we  be  permitted  to  hint  on  the  importance 
of  making  the  Hebrew  language  familiar  to 
every  Hebrew  child.  It  cannot  be  considered  a 
dead  language,  for  the  nation  to  which  it  origi- 
nally belonged  continues  to  exist,  and  will  exist 
for  ever.  It  is  not  indeed  spoken  as  it  would 
have  been,  had  we  remained  in  our  own  land ; 
yet  it  might  still  continue  the  link  uniting  the 
sons  of  Israel  wherever  they  may  be.  The  so- 
journers  in  England,  France,  Austria,  Spain, 
might  be  enabled  to  converse  or  to  commune 
with  each  other  in  their  own  native  tongue, 
though  of  the  language  of  their  respective  homes 
each  might  be  ignorant. 

15* 


174  THE  SPIRIT  OF  JUDAISM. 

But  this  end  cannot  be  attained  if  the  Hebrew 
child  is  merely  taught  to  read  and  translate  his 
prayers,  as  was  formerly  the  case,  and  his  apti- 
tude in  the  language  judged  according  to  his 
proficiency  in  following  the  service  of  the  Syna- 
gogues. Why  should  Hebrew  be  the  only  lan- 
guage which  is  never  learnt  grammatically  ?  Why 
should  it  not  be  taught  the  infant  Hebrew  even 
as  the  language  of  the  land  in  which  he  is  a 
sojourner?  Hebrew  is  scarcely  more  difficult 
or  complicated  than  English ;  but  the  latter  is 
attained  so  gradually,  we  are  so  prepared  for  its 
grammar  when  we  arrive  at  it,  that  we  are 
never  aware  of  the  difficulties  its  acquirement 
presents  to  a  foreigner ;  and  in  the  same  manner 
the  difficulties  of  Hebrew  would  vanish  were 
the  child  equally  prepared  to  encounter  them  ; 
and  the  gradual  acquirement  of  familiar  words 
and  sentences  in  this  ancient  language  would 
do  this  far  better  than  charging  the  memory 
with  portions  of  prayer  which  only  succeed  in 
divesting  the  sacred  words  from  all  holiness,  and 
cause  the  prayer-book  to  be  regarded  as  a  hated 
task  instead  of  being  welcomed  as  the  blessed 
means  of  communion  between  man  and  his 
Maker.  Never  may  we  hope  for  the  perfect  at- 
tainment of  this  ancient  and  glorious  language 
till  the  present  system  has  given  place  to  one 
more  calculated  to  engage  a  child's  fancy,  till 


THE  SPIRIT  OF  JUDAISM.  175 

the  prayer-book  is  not  the  first  which  we  place 
in  an  infant's  hands,  till  other  than  words  so 
sacred  as  prayer  are  the  first  we  teach  our 
children  to  repeat.  Our  aim  indeed  should  be 
to  enable  them  to  address  their  Creator  in  the 
language  of  their  ancestors,  to  read  His  word 
pure  and  unaltered,  even  as  it  came  from  hea- 
ven ;  but  by  placing  it  too  early  before  them, 
we  frustrate  our  own  desires. 

We  would  think  it  strange  if,  as  soon  as  a 
child  had  acquired  his  letters  in  French  or  Italian, 
the  Henriade  or  Dante  should  be  placed  before 
him,  and  he  should  be  desired  to  learn  passages 
by  rote  with  merely  the  assistance  of  a  subjoined 
translation.  We  would  not  hesitate  to  dismiss 
a  master  who  thus  taught ;  for  we  should  know 
the  impossibility  of  his  pupils  obtaining  either  a 
familiar  or  grammatical  idea  of  the  language. 
How  then  can  we  expect  to  succeed  in  imparting 
Hebrew,  if  this  same  plan  be  followed  ?  for  the 
poetry  of  Dante  and  Voltaire  is  not  more  diffi- 
cult than  the  sublime  strains  of  the  Hebrew 
poets.  What  are  the  Psalms  which  form  our 
prayers  but  poetry  the  most  inspired,  most  diffi- 
cult poetry  ?  and  we  might  as  well  expect  that 
charging  the  memory  with  them  will  teach  our 
children  Hebrew,  as  the  making  them  repeat 
Milton,  as  soon  as  they  had  learnt  their  English 
letters,  would  teach  them  their  native  tongue. 


176  THE  SPIRIT  OF  JUDAISM. 

Gradually  and  pleasantly  we  should  pave  the 
way,  that  difficulties  may  be  encountered  and 
overcome  singly ;  that,  when  they  do  approach 
the  sacred  volumes,  it  may  be  to  understand  and 
to  enjoy  them,  to  find  new  pleasures,  new  truths 
in  every  page  ;  and  not  to  fling  them  aside  with 
distaste  and  loathing,  as  soon  as  the  chains  of 
the  school-room  are  broken,  and  the  young 
aspirants  are  set  free. 

Liable  as  we  are  to  religious  arguments  with 
the  Nazarene,  it  is  absolutely  necessary  that 
Hebrew  should  be  part  of  the  education  we  be- 
stow on  our  children.  The  English  Bibles  are 
translated  by  the  Christian  divines,  and  though 
the  text  is  generally  correct,  the  heads  of  the 
chapters  are  very  likely  to  mislead.  There  are 
also  some  passages  which  mysteriously  written 
in  English  may  appear  capable  of  a  double 
meaning ;  and  it  is  more  than  likely,  the  young 
Israelites  would  refer  to  the  head  of  the  chapter 
for  the  explanation  of  the  text,  and  thus  become 
confused,  and  either  waver,  or  throw  aside  the 
sacred  volume,  as  tending  rather  to  destroy  than 
to  give  peace.  A  perfect  knowledge  of  Hebrew 
would  banish  this  evil  without  interfering  with 
the  solid  comfort  found  in  the  perusal  of  English 
Bibles.  It  would  confirm  them  in  their  faith ; 
for  it  is  a  known  fact  that,  when  an  Israelite  is 
thoroughly  acquainted  with  Hebrew,  he  under- 


THE  SPIRIT  OF  JUDAISM.  1  77 

stands  it  much  more  fully  and  perfectly  than  an 
English  divine.  He  will  understand  the  peculiar 
structure  of  the  language,  not  only  to  discover 
its  real  meaning,  but  also  to  trace  how  the 
Nazarene  has  been  enabled  to  turn  the  same 
passages  to  favour  his  own  belief.  He  will  be 
enabled  to  produce  argument  for  argument,  and 
guard  against  those  errors  in  the  translation  of 
the  Bible  which  have  been  permitted  to  remain 
as  favouring  the  Christian  creed.  Many  words 
in  English  allow  of  a  double  meaning,  and  very 
many  also  in  Hebrew ;  therefore  we  cannot  won- 
der the  Christian  translators  should  adopt  those 
renderings  bearing  most  upon  the  revelation  in 
which  they  believe. 

Instead  of  condemning  them  for  this,  and 
being  positive  they  are  wrong  and  we  are  right, 
simply  because  for  many  generations  we  have 
been  so  taught :  how  much  better  would  it  be  to 
refer  to  the  Hebrew  Bible,  to  find  our  belief  and 
comfort  there,  and  be  prepared  to  answer  every 
argument  founded  on  some  particular  transac- 
tion, by  a  reference  to  the  passage  in  its  ori- 
ginal language,  and  explain  the  sense  as  we 
regard  it. 

Then  indeed  might  the  chosen  children  of 
God  be  enabled  to  cope  with  those  English  di- 
vines, who  have  made  the  word  of  God  the  study 
of  a  life.  How  few  amongst  us  now  can  do  so ! 


178  THE  SPIRIT  OF  JUDAISM. 

How  many  shrink  from  all  argument,  and  tacitly 
allow  the  truth  of  the  mistaken  doctrines  pressed 
upon  them ;  because  they  feel  they  can  bring 
forward  nothing  to  support  their  faith;  and 
others  even  depart  from  the  strict  line  of  truth, 
because  there  are  so  few  amongst  the  Jewish 
nation  to  whom  they  can  refer. 

Yet  it  is  sometimes  thought,  that  religious 
knowledge  should  be  the  business  of  priests  or 
ministers,  not  of  the  laymen  of  a  nation.  The 
observation  is  just,  regarding  other  nations ;  but 
not  to  the  first-born  of  the  Lord — that  one  peo- 
ple so  peculiarly  set  apart  that  it  was  to  be  a 
"  nation  of  priests  ;"  even  the  king  himself  was 
to  "  write  a  copy  of  the  Law  in  a  book,  to  be 
with  him  that  he  might  read  therein  all  the  days 
of  his  life,  and  learn  to  fear  the  Lord  his  God, 
to  keep  all  the  words  of  this  law  and  these  sta- 
tutes to  do  them."  (Deut.  xvii.  18,  19.) 

If  these  were  the  commands  of  the  Lord  in 
our  own  land,  and  when  His  spirit  still  dwelt 
amongst  us :  how  much  more  requisite  must  it 
be  now  to  attend  to  the  preservation  of  our  law 
in  its  original  purity ;  how  requisite  that  every 
child  of  Israel,  male  or  female,  should  per- 
fectly understand  the  language  of  our  ancestors, 
that  in  which  the  awful  yet  invisible  Voice  de- 
livered His  dictates  to  Moses,  that  we  may  indeed 
feel,  Hebrew  is  bound  to  Hebrew  by  a  link  nei- 


THE  SPIRIT  OF  JUDAISM.  1  79 

ther  oceans  of  water  nor  spreading  wastes  of 
land  can  sever.  It  matters  not,  that  it  is  the  oppo- 
site ends  of  the  world  in  which  they  are  domes- 
ticated. The  sacred  language  is  the  silver  link 
which,  uniting  them  to  each  other,  separates 
them  from  other  nations,  and  makes  them  feel 
that  they  are  indeed  the  witnesses  of  the  Lord. 
And  while  they  read  in  rejoicing  faith  the  Book 
of  Life  in  the  language  in  which  it  was  given, 
or  in  humble  adoration  prostrate  themselves  be- 
fore God's  throne :  must  not  a  glowing  of  the 
whole  soul  attend  the  addressing  of  the  Eternal, 
in  the  same  language  in  which  His  awful  voice 
addressed  His  favoured  servants  ? 

Thousands  of  years  have  past  away — yet  that 
language  and  that  nation  still  exist ;  can  they, 
oh  can  they  then,  doubt  its  truth?  Surely  they 
must  feel  their  religion  comes  indeed  from  their 
God  ;  that  they  are  members  of  a  people,  to 
whom  such  extraordinary  mercies  have  been 
vouchsafed,  and  that  they  are  the  FIRST-BORN, 
the  chosen  of  the  Lord  ! 


180 


CHAPTER  VIL 

THE  SPIRIT  OF  RELIGION  REGARDED  AS  PERVADING  AND 
GUIDING  OUR  CONVERSATION,  PROFANE  READING,  ADMIRA- 
TION OF  THE  WORKS  OF  NATURE,  ETC. 

THERE  is  such  a  marked  distinction  in  the 
two  Hebrew  verbs  used  in  the  fourth  verse  of 
the  SHEMANG,  that  it  would  be  barely  possible  to 
give  them  their  proper  weight,  were  they  con- 
sidered together.  Df)^^'1)  rendered  in  general 
"  and  thou  shalt  teach  them  diligently,"  &c.  is  in 
the  original  a  remarkably  forcible  expression, 
signifying  to  repeat  over  and  over  again — to 
inculcate  with  diligence  and  constant  care.  It 
is  not  enough  to  talk  of  the  commandments  to 
our  children :  we  must  repeat  them  again  and 
again,  till  the  law  and  love  of  their  God  is  in 
very  truth  impressed  on  their  yielding  mind, 
"  that  they  may  hear  and  learn  to  fear  the  Lord 
their  God  as  long  as  they  live."  (Deut.  xxxi.  13.) 
How  to  seek  this  desirable  end  and  obey  this 
emphatic  command,  we  have  already  considered. 
The  second  member  of  the  sentence  remains  to 
be  regarded. 


THE  SPIRIT  OF  JUDAISM. 

We  find  the  root  of  D3  fna"tt  "  and  thou  shalt 
speak  of  them"  to  be  "IIH  to  utter  one's  senti- 
ments aloud,  to  speak  or  to  converse  together : 
and  we  are  told  in  this  command  to  speak  or 
converse  of  them  "  When  thou  sittest  in  thy 
house,  when  thou  walkest  by  the  way,  when 
thou  liest  down,  and  when  thou  risest  up."  It 
is  not  therefore  enough  only  to  teach  the  word 
of  our  God  unto  our  children  ;  it  is  not  enough 
even  to  make  it  the  object  of  individual  and 
secret  study ;  not  enough  even  to  love  Him :  if 
that  love  swell  in  individual  hearts  alone,  and  is 
never  made  the  subject  of  sweet  communion 
around  domestic  hearths,  or  to  those  friends  we 
love  the  best. 

The  two  ordinances  which  close  the  She- 
man  g  are  generally  observed.  There  are  few 
who,  educated  as  sons  of  Israel  with  some  little 
care,  but  will  don  the  peculiar  dress  for  the 
hours  of  prayer  denoted  in  these  precepts ; 
few  Hebrews  whose  residences  are  not  adorn- 
ed by  the  little  scroll  of  the  law  upon  "  the 
door-posts  and  upon  their  gates."  And  why 
then,  in  steadily  adhering  to  one  command, 
should  they  not  be  equally  consistent  in  seeking 
to  obey  the  other  ?  Both  proceed  from  the  same 
Divine  Author ;  one  is  of  equal  importance  with 
the  other ;  nay  it  may  be  that  in  our  present  sad 
and  captive  state  to  love  the  Lord,  and  speak  of 

16 


182  THE  SPIRIT  OF  JUDAISM. 

Him,  His  attributes,  His  gracious  providence,  is 
even  more  necessary  than  the  mere  forms  which 
the  next  verses  inculcate. 

Yet  when  we  do  speak  of  these  things  ?  When, 
even  amidst  a  domestic  circle,  does  conversation 
turn  upon  those  topics  which  would  enable  us 
to  obey  this  command  ?  When  is  religious  con- 
versation ever  introduced  except  to  fortify  our- 
selves in  our  own  opinions,  to  exalt  our  own 
glory, — not  the  glory  of  our  God, — to  cry  down 
the  belief  of  others,  to  condemn  as  saints  and 
hypocrites  all  whose  opinions  are  somewhat 
stricter  than  our  own,  all  whose  notions  of  piety 
are  too  exalted,  too  spiritual,  for  the  worldly  to 
comprehend  ?  When  is  the  word  of  God  brought 
forward,  except  to  argue  on  points  of  doctrine 
in  themselves  of  little  moment  compared  to  the 
spirit  which  should  pervade  them  ?  Better,  far 
better  should  religion  never  be  spoken  of  than 
become  the  subject  of  wrangling  and  violence  ; 
for  very  few  are  the  tempers  which  can  argue 
calmly.  To  condemn,  to  scorn,  nay,  even  to 
hate,  is  but  too  often  the  effect  of  religious  ar- 
gument ;  and  the  whisperings  of  piety  are  lost, 
they  are  too  faint,  too  spiritual,  to  breathe  amid 
such  stormy  scenes ;  and  charity,  universal  bene- 
volence, and  love,  the  touchstone  by  which  true 
holiness  is  tried  and  proved,  how  may  they  exist 
in  argument  where  contempt  is  in  general  so 


THE  SPIRIT  OF  JUDAISM.  1  83 

thinly  veiled  ?  The  Christian  boasts  of  his 
charity ;  but  far  more  should  it  be  the  watch- 
word of  the  Jew.  The  handmaid  of  piety  she  is 
indeed,  and  with  the  sincere  and  lowly  professor 
of  either  creed  she  is  ever  found ;  but  to  the 
nominal  religionist*  she  is  a  word  unknown. 

To  be  convinced  of  the  truth  of  his  religion, 
so  as  to  be  ever  ready  to  defend  it  when  called 
upon,  is  the  bounden  duty  of  every  Hebrew ; 
but  to  converse  of  the  law  means  not  to  enter 
unchallenged  on  the  trackless  field  of  religious 
argument.  —  We  have  been  previously  com- 
manded to  love  the  Lord ;  to  let  His  words  be 
upon  our  hearts ;  to  teach  them  to  our  children ; 
and  then  to  give  such  thoughts  vent  in  the  sweet 
communion  of  home.  Were  mental  meditations 
never  spoken,  human  nature  is  such  that  they 
would  either  fade  and  die,  or,  finding  a  contrary 
extreme,  become  so  intense  and  continual,  that 
the  mind  would  at  length  revolt  from  their  con- 
templation, harassed  and  exhausted. 

Conversation  strengthens  thought ;  and  yet 
prevents  the  mind  from  wearying.  Individual 
sentiments  are  imparted,  and  others  are  received 

*  If  this  is  universally  admitted,  how  small  a  number  of  truly 
religious  can  then  be  found  among  the  Christians.  The  idea  of 
charity  is  not  by  them  extended  to  the  Jews,  and  the  truly  ortho- 
dox do  not  admit  that  one  who  believes  not  in  an  atonement 
through  a  divine  personage  can  be  a  child  of  salvation. — We  have 
our  tanks,  faults  tuo  glaring  to  be  concealed,  but  our  neighbours 
have  equally  many  to  answer  for. — I.  L. 


1  84  THE  SPIRIT  OF  JUDAISM. 

in  return.  New  ideas  are  thus  given,  and  they 
at  once  refresh  the  mind,  and  prepare  new  mat- 
ter for  reflection. 

We  are  not  to  attend  to  the  very  letter*  of  the 
law  and  speak  of  God  at  the  times  specified ;  but 
simply  that  our  thoughts  and  love  for  Him  are 
to  be  warmed,  revived,  and  strengthened  by 
means  of  conversation  one  with  another  ;  not  on 
His  word  alone,  but  on  His  works,  His  provi- 
dence, His  love. 

Nor  is  this  conversation  intended  to  take  the 
place  of  real  consoling  piety.  It  must  spring 
from  an  overflowing  heart,  not  consist  in  elo- 
quent words,  which  have  no  resting  save  on  air. 
It  is  to  relieve  the  overcharged  heart,  not  puff  it 
up  with  pride.  When  well-selected  words  flow 
glibly  from  eager  lips,  and  an  ardent  eloquence 
appears  to  bear  all  its  hearers  along  with  it :  the 
spirit  is  ready  to  condemn  others,  as  far  its  in- 
feriors in  religious  fervour,  simply  because  they 
cannot  speak  so  well ;  and  yet,  while  the  lips 
may  speak  so  piously  and  well,  the  heart  may 
remain  stubborn  and  unmoved. 

That  religion  is  often  only  too  questionable, 
which  can  speak  its  sentiment,  can  converse 


*  According  to  my  view  it  should  in  a  measure  be  literal.  Our 
customs  also  conform  to  this  idea;  for  the  reading  of  the  Shemang, 
or  the  subjecting  of  ourselves  in  words  to  the  heavenly  rule,  is  a 
duty  performed  thrice  every  day,  at  rising,  when  the  sun  sets,  and 
when  we  intrust  our  spirit  to  God  before  we  lie  down  to  sleep. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  185 

eloquently  on  such  holy  things  to  strangers,  or 
in  every  mixed  society  in  which  it  may  be  thrown. 
That  which  we  hold  dearer  than  life  itself,  the 
thoughts,  reflections,  feelings  of  a  truly  pious 
heart,  which  have  been  cherished  so  long  and  so 
closely,  they  can  be  scarcely  traced  to  their 
source,  are  painfully  difficult  to  clothe  in  words, 
except  to  those  beloved  ones  to  whom  the  heart 
is  ever  open.  They  shrink  from  the  pain  of 
misconception ;  they  are  felt  as  too  pure,  too 
holy,  too  ethereal,  to  be  exposed  to  the  rude 
breath  of  a  world ;  and  so  closely  are  they  en- 
twined round  the  fibres  of  the  heart,  that  the 
eye  of  affection  alone  may  see,  the  ear  of  love 
alone  receive  them.  Nor  would  the  command 
we  are  considering  unclasp  with  a  rude  hand 
these  precious  links  which  bind  man  unto  his 
Maker.  It  refers  but  to  the  communing  at  home, 
the  intercourse  with  our  domestic  circle,  with 
our  dearest,  most  intimate  companions. 

Precious  is  that  friendship  whose  supporting 
link  is  a  mutual  love  of  God.  The  pure  happi- 
ness of  affection,  the  consolations  of  sympathy 
and  confidence  are  His  gifts,  and  if  felt  as  such, 
there  will  naturally  arise  some  moments  when 
the  surcharged  heart  must  speak  of  its  God. 
Then  indeed  might  its  conversation  be  devoid 
of  that  argumentative  spirit  which  would  con- 
demn. Innocently,  gratefully,  how  continually 

16* 


186  THE  SPIRIT  OF  JUDAISM. 

might  we  speak  of  Him ;  how  many  new  ideas 
might  be  imparted ;  how  many  passing  reflec- 
tions strengthened  and  improved.  Were  the 
word  of  our  God  and  works  relating  to,  and 
pleasantly  elucidating  it,  amongst  the  mutual 
studies  of  intimate  minds :  how  calmly  and 
blessedly  might  the  spiritual  views  of  each  be 
exalted,  the  affections  of  each  increased  in 
stability  and  worth !  How  consolingly  would 
they  feel  the  words  of  the  inspired  minstrel, 
"  To  him  that  ordereth  his  conversation  aright, 
will  I  show  the  salvation  of  God."  But  is  it 
so  1  is  the  love  of  God  indeed  the  uniting  link 
of  friendship  ?  Is  not  such  conversation,  only 
too  often,  alas!  banished  as  entirely  from  the 
intercourse  of  friends  as  from  strangers  ?  It  is 
a  peculiar  pleasure  to  some  to  read  the  same 
books,  to  compare  notes  on  mutual  studies,  to 
find  the  opinions  of  those  they  love  agree  with 
their  own  ;  and  oh !  how  much  that  pleasure  is 
enhanced  when  the  same  affection  is  borne  to- 
wards that  sacred  book,  in  which  simple  pathos, 
eloquent  narration,  descriptive  beauty,  inspired 
poetry — all — all,  are  combined  to  mark  it  as  a 
thing  apart,  a  book  like  which  there  is  no  other ! 
What  inexhaustible  food  for  reflection  does  it 
contain!  What  mutual  comfort,  mutual  hope, 
does  it  bestow ! 

There  are  few  words  more  abused  than  that 


THE  SPIRIT  OF  JUDAISM.  187 

of  friendship.  Connexions  of  pleasure,  of  frivo- 
lity, of  interest,  deserve  not  the  name.  Intended 
to  be  the  union  of  immortal  spirits  whose  affec- 
tions die  not  even  when  earthly  love  is  over, 
what  can  be  so  likely  to  purify  and  cement  that 
love  as  a  mutual  reverence  for,  and  belief  in,  a 
God  of  love,  and  in  the  sacred  nature  of  His 
word?  Friendship  is  the  only  earthly  tie  which 
can  exist  in  purity  and  warmth,  even  if  the 
actual  creeds  should  differ.  If  the  same  spirit  of 
religion,  the  same  deep  reverence  for  the  word 
of  God,  the  same  strivings  after  righteousness, 
and  desire  to  do  His  will  in  all  things  however 
contrary  to  our  own,  the  same  trust  in  His  deep 
love  and  redeeming  mercy  actuate  the  heart :  it 
matters  not  that  in  actual  belief  we  may  not 
think  alike.  Often,  very  often  does  it  happen 
that  a  sincere  and  heartfelt  follower  of  one  creed 
finds  a  deeper,  dearer  answer  to  his  secret  feel- 
ings of  piety  and  love  in  the  heart  of  one  equally 
devoted  to  his  own  peculiar  religion,  than  is  ever 
granted  to  him  amongst  his  own ;  and  there  may 
be  many  opportunities  for  that  pleasant  com- 
muning which  friends  so  love,  on  the  word,  and 
works,  and  love,  and  providence  of  a  mutual 
Father :  and  yet  there  need  not  be  one  syllable 
of  argument  to  disturb  their  harmony  or  to 
diminish  the  affection  of  either. 

It  is  not  so  with  the  ties  of  love.     Unhappy  is 


188  THE  SPIRIT  OF  JUDAISM. 

that  union  which  cannot  join  heart  and  hand  in 
the  religious  education  of  their  children  ;  which 
sees  the  father  pursuing  one  path  and  the  mo- 
ther another ;  which  causes  every  infant  trea- 
sure to  be  hailed  with  a  sigh  instead  of  smile, 
and  generally  ends  in  bitterness  and  strife,  and 
causes,  that  the  offspring  of  such  unions  know 
not  revelation,  follow  not  the  belief  of  either 
parent,  knowing  perhaps  there  is  a  God,  but  not 
His  attributes.  Oh !  such  a  union  is  indeed  an 
awful  curse,  bringing  with  it  neither  the  happi- 
ness of  earth  nor  the  hope  of  heaven.  How  may 
those,  who  have  thus  thoughtlessly  taken  upon 
them  the  marriage  vow,  or  wilfully  dared  the 
evils  attendant  upon  it,  answer  at  the  footstool 
of  an  offended  God,  for  the  immortal  spirits  com- 
mitted to  their  charge  ?  No,  the  same  spirit — 
the  same  form — the  same  private  and  the  same 
public  worship,  must  be  the  links  of  love,  or  it 
will  prove  but  perishable  joy. 

The  friendship  of  David  and  Jonathan  is  an 
exquisite  trait  of  nature  and  character  in  the 
eventful  life  of  the  minstrel  king.  There  is  a 
devotedness,  an  unselfishness  in  the  affection  of 
Jonathan,  that  must  excite  the  warmest  feelings 
of  the  heart  towards  him.  He  knew  that  David 
was  destined  to  be  the  instrument  of  the  Lord 
in  removing  his  father  and  himself  from  the 
throne,  that  David's  preservation  and  success 


THE  SPIRIT  OF  JUDAISM.  189 

preceded  the  downfall  of  Saul's  house  ;  and  yet 
he  loved  him  still,  ay,  risked  his  own  life  and  his 
favour  with  his  father,  to  warn  and  save  the 
friend  he  loved.  What  can  more  emphatically 
describe  the  strong  affection  of  the  young  prince, 
suddenly  excited  as  it  was,  than  the  simple 
words  of  Holy  Writ,  "  When  he  (David)  had 
made  an  end  of  speaking  unto  Saul,  that  the 
soul  of  Jonathan  was  knit  with  the  soul  of  David, 
and  Jonathan  loved  David  as  his  own  soul  ?"  No 
jealousy,  no  petty  meanness  clouded  the  exalted 
nature  of  this  love ;  Jonathan  was  himself  a 
warrior  of  no  mean  repute,  beloved  by  all  his 
father's  subjects ;  how  few  thus  situated  would 
have  so  directly  and  so  earnestly  loved  the  un- 
known shepherd-boy,  whose  extraordinary  deed 
of  valour  so  suddenly  eclipsed  his  own,  and  who 
bade  fair  to  more  than  rival  him  in  the  affec- 
tions of  the  people,  and  was  destined  by  the 
Lord  even  to  supplant  him  on  the  throne  ?  Little 
as  we  know  of  him,  there  are  few  characters 
more  intrinsically  beautiful  than  that  of  Jona- 
than ;  and  well  did  David  know  how  to  appre- 
ciate his  virtues  and  love  in  return.  Surely 
Solomon  thought  of  this  immortal  friendship, 
when  he  wrote :  "  A  friend  loveth  at  all  times ;" 
"  there  is  a  friend  that  sticketh  closer  than  a 
brother;"  "Faithful  are  the  wounds  of  a  friend ;" 
"  Thine  own  friend,  and  thy  father's  friend  for- 


190  THE  SPIRIT  OF  JUDAISM. 

sake  not ;"  "As  iron  sharpeneth  iron  so  a  man 
sharpeneth  the  countenance  of  his  friend,"  mean- 
ing that  as  iron  by  close  friction  sharpeneth 
iron,  so  the  mutual  conversation  of  friends  shar- 
peneth or  improveth  their  intellectual  faculties, 
by  bestowing  on  each  the  ideas  of  the  other. 
And  in  what  is  improvement  so  desirable  as  in 
the  love  and  knowledge  of  our  God  ?  When  the 
spirit  of  piety  is  the  supporting  link  of  human 
ties,  death  loses  half  his  terrors ;  for  then  we  feel 
and  know  that  love  is  not  confined  to  this  world 
alone.  Death,  though  it  may  divide  us  awhile, 
will  prove  in  the  end,  the  commencement  of 
eternal  love.  The  same  hopes,  the  same  spi- 
ritual desires,  the  same  holy  spirit  which  per- 
vaded our  intercourse  in  this  nether  world,  will 
obtain  perfection  in  the  next,  and  love,  purer, 
brighter,  unchilled  by  doubt,  unchecked  by  those 
petty  trials  and  alloys,  which  harass  even  the 
purest  friendship  here — love,  immutable  and 
blessed,  will  await  our  souls  on  high. 

But  may  we  hope,  that  such  will  be  the 
termination  of  connexions  made  for  earthly 
pleasures  ?  for  frivolous  amusements  ?  for  im- 
provement only  of  the  mind  and  talents,  in  which 
there  mingles  not  one  thought  of  Him  who  gave 
them,  and  who  demands  to  be  remembered  and 
loved?  Yet,  all  and  each  of  these  is  dignified  by 
the  term  friendship.  Alas,  they  are  but  perish- 


THE  SPIRIT  OF  JUDAISM.  191 

able  flowers,  sweet  for  the  time,  but  whose 
fading  blossoms  are  only  wreathed  for  earth. 
And  should  not  this  awful  consideration  deter 
us  from  forming  connexions,  either  in  love  or 
friendship,  with  those  who  know  not,  seek  not 
to  know  God,  though  fascinating  may  be  their 
outward  attractions,  their  intrinsic  virtues?  The 
more  we  love  below,  the  more  dreadful  must  be 
the  thought  of  death,  if  we  may  not  hope  to 
meet  hereafter.  And  if  the  love  of  God  exist 
not  in  our  dearest  and  most  intimate  connexions, 
how  is  that  verse  of  the  Shemang  to  be  obeyed, 
which  commands  us  not  only  to  teach  His  words 
to  our  children,  but  to  speak  of  them  continually 
to  one  another? 

And  yet  it  is  easy  to  do  this.  The  works  of 
the  Lord  are  in  truth  inexhaustible ;  His  provi- 
dence is  daily  shown  around  us,  to  ourselves, 
our  friends,  in  events  continually  recurring. 
And  when  we  see  not  His  hand  in  all  things,  it 
is  because  we  will  not  see  it.  How  many  love 
to  speak  of  chance,  and  fortune,  and  fate ;  and 
yet  reject  with  scorn  the  belief,  that  nothing  can 
occur  below  without  the  permission  of  the  Eter- 
nal, who,  without  interfering  with  the  free-will 
of  His  creatures,  makes  all  things  tend  to  His 
wise  though  secret  government  above.  To  ex- 
plain this  apparent  contradiction  is  not  in  the 
power  of  man ;  it  is  a  belief  which  can  only  be 


192  THE  SPIRIT  OF  JUDAISM. 

felt ;  yet  blessed  in  very  truth  are  those  to  whom 
it  is  vouchsafed.  Those  who  believe  it  not,  can 
scarcely  love  their  God,  can  scarcely  dare  ad- 
dress Him ;  for  if  the  affairs  of  earth  are  wholly 
divided  from  the  economy  of  Heaven,  if  all  events 
depend  on  man,  and  not  on  God :  we  cannot  feel 
that  we  are  each  and  all  individual  objects  of 
His  care ;  we  cannot  be  soothed  in  sorrow  by 
the  thought,  it  is  a  Father's  will,  and  His  will  is 
love.  The  fatalist,  and  he  who  denies  the  ever- 
active  providence  of  God,  are  alike  fettered  by 
invisible  yet  not  the  less  painful  chains ;  and  to 
neither*  of  these  can  the  hopes  and  ordinances 
of  religion  refer. 

There  is  scarcely  any  profane  history  which, 
if  read  attentively,  will  not  afford  matter  for  in- 
struction, thought,  and  subsequent  conversation 
on  the  wonderful  providence  of  the  Lord.  Here 
events  can  be  traced  from  their  very  embryo  to 
their  final  completion,  either  in  success  or  over- 
throw. The  airy  trifles,  so  often  the  hinges  on 

*  To  the  thinking  mind  it  is  a  matter  of  astonishment  how  any 
one  can  deny  an  overruling  Providence.  If  any  thing  could  grow 
by  chance,  if  any  event  could  occur  without  plan  or  arrangement, 
then  indeed  the  unbeliever  might  find  support  for  his  doubt.  But 
is  there  any  thing  without  an  origin  1 — Besides,  do  his  doubts  re- 
move him  from  the  operation  of  the  chance,  luck  or  fortune  he 
speaks  of?  Surely  there  is  hope,  and  life,  and  consolation  in  the 
belief,  in  the  acknowledgment  that  there  is  a  Being,  high  and 
holy,  who  knows  all  our  deeds,  measures  all  our  steps,  and  grants 
us  that  success  only  which  is  best  for  our  ultimate  happiness. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  193 

which  great  events  turn,  the  almost  invisible 
seeds  of  mighty  revolutions  stand  revealed  on 
the  pages  of  history,  and  if  properly  considered 
often  serve  as  keys  to  the  continual  incongrui- 
ties passing  around  us.  "  The  history  of  human 
affairs,"  an  intelligent  author  observes,  "  is  but 
the  history  of  Divine  Providence  ;"*  and  the  re- 
mark is  perfectly  correct.  Did  the  spirit  of  piety 
pervade,  as  was  intended,  the  intellect,  those 
very  works  read  for  profane  instruction  would 
assist  to  promote  obedience  to  the  command  we 
are  regarding. 

Nor  is  it  only  history  that  may  do  this.  There 
are  tales,  simple,  domestic,  highly  moral  tales, 
which,  though  as  a  whole  fictitious,  are  in  the 
main  point  but  narrations  of  what,  could  we  but 
lift  up  the  veil  of  the  world,  is  continually  pass- 
ing around  us.  "  Truth  is  strange,  stranger  than 
fiction ;"  and  were  this  fact  more  considered, 
the  very  tales  read  for  recreation  and  enjoyment 
might  be  made  of  service  in  the  promotion  of 
piety.  There  are  many  who  deem  the  perusal 
of  such  works  but  mere  waste  of  time  and  in- 
tellect, creating  evils  even  worse,  in  filling  the 
mind  with  romance  and  folly.  Nay,  so  far  is 
this  mistaken  prejudice  extended,  that  all  books 

*  Bigland. — His  Letters  on  Ancient  and  Modern  History  clearly 
and  forcibly  illustrate  the  truth  of  his  remark. 

17 


194  THE  SPIRIT  or  JUDAISM. 

but  those  of  instruction  either  in  history,  geo- 
graphy, arts,  or  sciences,  are  excluded  from  the 
child's  library.  The  infant  mind  is  crammed,  its 
intellect  exhausted,  while  the  moral  training 
and  the  guidance  of  the  feelings  are  left  to  their 
own  discretion,  instead  of  permitting  them  to 
expand,  in  admiration  of  the  good  and  detes- 
tation of  the  bad,  whose  actions  and  feelings 
are  recorded  in  tales*  relative  to  children  of 
their  own  age. 

It  is  the  same  with  youth.  Formerly  indeed 
light  works  were  not  fitted  either  to  attract  the 
eye  or  engage  the  heart ;  and  there  are  very 
many  now,  too  many  alas !  far  more  likely  to 
produce  evil  than  good.  Yet  while  England 
may  boast  the  names  of  Edgeworth,  Hemans, 
Hall,  Mitford,  Ellis,  Sinclair,  Ferrier,  Opie,  and 
Howitt,  amongst  her  female  literati,  and  Scott, 
and  James,  and  Fay,  to  swell  the  brilliant  list, 
the  young  can  never  be  in  want  of  recreation  at 
once  as  improving  to  the  heart,  as  delightful  to 
the  fancy  ;  and  if  the  mind  has  been  properly 
trained,  the  spirit  of  piety  indelibly  infused,  even 

*  Miss  Aguilar  is  right  in  the  main  regarding  the  usefulness 
of  tales  properly  told.  But  in  permitting  such  works  to  be  placed 
in  the  hands  of  children,  especially  in  our  novel,  romance,  and  story 
writing  age,  great  care  must  absolutely  be  exercised  in  the  selec- 
tion ;  so  that  no  distorted  or  extravagant  view  of  life  be  early  im- 
planted in  the  youthful  mind. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  195 

the  perusal  of  such  works  will  strengthen  and 
improve  it. 

Few  will  believe  this:  a  fanciful  hypothesis 
it  will  in  all  probability  be  deemed  ;  yet  it  is 
nevertheless  true,  as  a  reference  to  those  whose 
minds  have  not  been  cultivated  alone,  but  regu- 
lated, and  are  ever  under  the  guiding  influence 
of  a  spirit  not  of  earth,  would  prove.  To  them 
it  is  not  the  romance  and  sentiment  which  are 
alone  devoured  and  treasured  up  and  thought 
upon,  to  the  forgetfulness  of  all  the  rest.  The 
same  tale  perused  by  the  pupils  of  diverse 
schools,  would  be  productive  of  completely  op- 
posite effects.  They  who  have  been  taught  to 
drown  all  feeling,  to  conceal  every  emotion,  to 
contemn  as  romance  and  folly  every  exalted  sen- 
timent, will  be  the  very  minds  to  which  such 
food  will  bring  evil  instead  of  good ;  for  they 
will  seek  in  the  pages  of  fiction  the  indulgence 
of  all  those  whisperings  of  romance  and  high- 
flown  sentiment  which  has  become  the  stronger, 
from  its  ever  being  kept  restrained  and  con- 
cealed. They  condemn  as  vapid  and  dry,  or  as 
saintly  sermons,  all  that  would  speak  of  morality 
and  piety ;  they  seek  for  no  moral,  laugh  at  the 
notion  of  good  being  derived  from  such  works; 
and  as  a  necessary  consequence  derive  none; 
and  their  mind,  becoming  palled  from  such  a 


196  THE  SPIRIT  OF  JUDAISM. 

continued  succession  of  sweets  and  excitement, 
at  length  rejects  all  other  food. 

Very  different  is  the  effect  of  such  pleasant 
recreation  on  minds  which,  educated  in  the 
school  of  piety,  and  of  feelings,  regulated  not 
contemned,  are  ever  accustomed  to  seek  for  the 
good,  to  cull  flowers  where  others  may  see  but 
weeds.  They  deem  it  no  sin  to  trace  the  ope- 
rations of  an  ever  acting  Providence,  even  in 
the  events  recorded  as  fictitious  tales.  They 
know  that  the  cause  of  seeming  incongruity  and 
mystery  in  human  affairs  only  originates  in  our 
being  unable  to  trace  them  from  their  com- 
mencement to  their  completion,  from  the  num- 
ber of  years  they  take  in  their  fulfilment ;  while 
those  more  striking  events,  which  chiefly  form 
the  basis  of  tales,  generally  pass  unnoticed  in 
real  life,  from  the  multiplicity  and  confusion 
ever  attendant  on  human  affairs.  In  a  well 
narrated  tale,  these  obstructions  to  the  tracing 
of  providence  are  removed.  Sorrows,  proceed- 
ing from  ill  regulated  or  irreligious  minds,  are 
traced  to  their  source.  Virtue  and  vice  stand 
more  strongly  drawn  before  us,  than  they  ever 
can  in  life.  Our  own  faults  or  weaknesses  fre- 
quently strike  the  mind,  by  their  reflection  on 
the  pages  which  we  read.  Humility  is  frequently 
strengthened  by  the  contrast,  the  well-guided 


THE  SPIRIT  OF  JUDAISM.  197 

heart  discovers  between  itself,  and  those  whose 
actions  excite  our  admiration  and  love  ;  for  it 
does  not  drown  the  still  small  voice  by  the  com- 
mon excuse  for  evil,  that  perfection  is  only  found 
in  books ;  it  knows  that  often,  unsuspected  and 
unseen,  yet  more  exalted  virtue  dwells  on  earth 
than  ever  fiction  can  portray ;  and  when  it 
dwells  on  faults  and  passion  falling  before  temp- 
tation, led  astray  by  pleasure  and  success :  it  is 
often  led  to  look  within  itself,  and  silently  and 
voicelessly  send  up  the  prayer  for  grace  and 
strength,  not  to  stumble  through  the  like  means. 

And  thus,  can  it  be  considered  impious  and 
profane  to  render  even  recreative  reading  sub- 
servient to  the  cause  of  piety  ?  to  the  immortal 
interests  of  the  soul  ?  will  it  not  rather  lead  the 
youthful  student  to  look  yet  more  diligently 
within  his  own  heart,  and  prepare  his  mind  to 
recognise  in  a  measure  the  ever  acting  Provi- 
dence which  guides  and  governs  the  actions 
alike  of  individuals,  and  those  of  the  whole  uni- 
verse around  him? 

There  are  others  again  who,  continually  eulo- 
gizing Nature,  yet  never  seem  to  cast  a  thought, 
or  speak  a  word  of  God.  Rapturous  are  the 
exclamations  about  the  beauty  of  the  works  of 
Nature;  of  the  delights  attendant  on  gathering 
wild  flowers,  in  preference  to  those  of  the  gar- 
den, because  planted  by  the  hand  of  Nature ;  on 

17* 


198  THE  SPIRIT  OF  JUDAISM- 

walking  forth  amidst  an  uncultured  country,  to 
watch  Nature  in  her  changeful  dress,  and  woo 
her  undisturbed.  And  refreshing  and  delicious  in 
very  truth  are  such  feelings,  infinitely  preferable 
to  the  pleasures  of  the  world.  Yet  might  they 
be  exalted  into  sentiments  more  glorious,  more 
rejoicing  still.  The  mind  thus  capable  of  ad- 
miring Nature  for  herself,  is  peculiarly  fitted  to 
adore  and  love  her  God.  Nature  is  not  in  her- 
self a  deity.  She  is  the  frame,  not  the  FRAMER, 
the  created,  not  the  Creator, — 

"  Nature  is  but  the  name  for  an  effect 
Whose  cause  is  God  ;" 

and  while  we  gaze  with  rapture  on  her  varied 
scenes,  on  her  glorious  beauties,  may  we  not 
literally  and  figuratively  obey  the  mandate  that 
bade  us  speak  of  our  Father — "  When  thou 
walkest  by  the  way  ?"  Was  it  not  at  His  nod 
this  world  of  loveliness  arose  from  a  dark,  im- 
penetrable chaos?  And  well  may  nature  be 
deemed  His  temple, — the  sanctuary — in  which 
we  can  worship  with  the  greatest  fervour ;  for 
on  all  sides  we  behold  but  the  work  of  His  hands, 
from  the  tiniest  flower  smiling  at  our  feet,  to  the 
towering  mountain  which  raises  its  rugged  sides 
on  high  till  its  head  is  veiled  in  overhanging 
clouds;  from  the  silvery  rill,  that  ripples  softly 
and  refreshingly  between  the  green  and  flowery 


THE  SPIRIT  OF  JUDAISM.  199 

banks,  to  the  vast  and  boundless  ocean  whose 
depth  we  cannot  fathom,  nor  its  tumbling  waves 
enchain.  These  are  indeed  scenes  which  com- 
pel us  to  think  of  the  Eternal,  to  behold  Him  in 
His  works  ;  and  if  our  companion  be  one  bound  to 
us  by  the  magic  ties  of  sympathy  and  love,  or  the 
parent  from  whose  lips  we  have  first  learnt  to 
know  Nature  as  she  is,  or  the  child  to  whom  we 
would  reveal  her  mysteries  and  lead  up  to  her 
Creator :  to  each,  to  all,  might  we  relieve  the 
swelling  heart,  and  speak  of  Him  on  whose  glo- 
rious works  we  gaze.  Delightful  as  are  the  emo- 
tions with  which  we  look  on  Nature  for  herself, 
they  are  tame,  and  cold,  and  lifeless  to  those  which 
elevate  and  purify  the  soul  when  it  looks 

"  Through  Nature  up  to  Nature's  God." 

The  age  of  miracles  is  considered  over.  Those 
extraordinary  manifestations  of  Divine  provi- 
dence towards  the  children  of  Israel  are  indeed 
past ;  for  the  first-born  of  the  Lord  is  yet  an 
exile,  till  penitence  and  amendment  shall  ap- 
pease the  anger  of  his  merciful  Father,  and  He 
our  God  may  indulge  those  yearnings  of  love  and 
tender  pity  towards  His  son  of  which  His  book 
assures  us.  "  But  that  the  sun  has  shone  unre- 
mittingly from  the  day  that  God  created  him,  is 
not  a  less  stupendous  exertion  of  power  than 


200  THE  SPIRIT  OF  JUDAISM. 

that  the  Hand,  which  fixed  him  in  the  heavens 
and  marked  out  his  progress  through  them, 
should  once  say  by  his  servant,  '  Sun,  stand  thou 
still  upon  Gibeon  ;'  that  he  has  gone  on  his  unin- 
terrupted career,  and  rejoicing  as  a  giant  to  run 
his  course  for  six  thousand  years,  is  a  far  more 
astonishing  exhibition  of  omnipotence  than  that 
he  should  have  been  once  suspended  by  the  Hand 
that  first  set  him  in  motion."* 

And  thus,  that  the  boundless  ocean  which  sur- 
rounds us  should  continue  as  unchanged  in  mo- 
tion as  when  the  hand  of  the  Lord  "  gathered 
the  waters  in  one  place  and  the  dry  land  ap- 
peared," is  even  yet  more  wonderful  than  the 
dividing  of  the  Red  Sea  or  the  passage  of  the 
Jordan.  But  these  things,  even  as  the  blessings 
of  individual  lives,  are  unperceived  and  unac- 
knowledged, because  they  are  constant.  They 
continually  surround  us,  and  we  therefore  see 
not  their  magnitude.  Day  giveth  place  to  day, 
and  night  to  night ;  the  tides  of  ocean  ebb  and 
flow ;  the  planets  float  along  the  sky  ;  the  stars 
remain  suspended  in  their  orbits ;  but  we  notice 
not  these  things,  or  if  we  do,  it  is  but  to  observe 
"  They  are  the  laws  of  Nature,"  and  to  laugh 
at  the  idea  of  deeming  such  common  things 
miraculous. 

*  Hannah  More's  Spirit  of  Prayer,  chap.  iii.  p.  28. 


THE  SPIRIT  OF  JUDAISM.  201 

Yet,  what  is  the  precise  definition  of  a  miracle  ? 
"  An  effect  above  human  or  natural  power,  per- 
formed in  attestation  of  some  truth."  Can  hu- 
man power  create  a  sun  ?  or  bid  the  waves  roll 
on  in  their  unchanging  course  ?  Can  human 
power  create  darkness?  or  command  night  to 
descend  or  day  to  appear  before  their  appointed 
time  ?  and  what  term  we  natural  power  ?  are 
the  planets,  the  skies,  the  winds,  the  works  of 
Nature  ?  No !  whether  we  regard  nature  as  the 
compass  of  natural  existence,  the  regular  course 
of  things,  or  the  state  and  operations  of  the 
material  world :  Nature  is  not  the  cause,  but  the 
effect,  she  is  herself  a  miracle.  And  if  we  are 
asked,  in  attestation  of  what  truth  that  miracle 
has  been  performed?  we  answer:  of  the  most 
sublime,  the  most  important,  most  glorious  truth, 
the  existence  of  an  omnipotent,  omnipresent, 
omniscient,  and  eternal  Being — the  unanswera- 
ble proof  that  THERE  is  A  GOD  !  We  have  then 
even  in  things  inanimate  enough  matter  for 
contemplation,  enough  sometimes  to  converse 
on,  as  "  we  are  walking  by  the  way."  Nor  shall 
we  fail  to  find  a  glorious  example  of  this  holy 
duty  even  in  the  Book  of  Life. 

It  was  thus  David  meditated  on  the  Lord ; 
he  did  not  only  address  Him  in  prayer  for  him- 
self— he  magnified  His  nature  by  the  relation  of 
His  works.  Who  can  peruse  his  rich  treasury 


202  THE  SPIRIT  OF  JUDAISM. 

of  psalms,  without  feeling  how  completely  this 
exalted  monarch  associated  the  Eternal  in   all 
His  works,  and  praised  Him,  not  only  for  indi- 
vidual mercies,  but  for  the  blessings  shared  by 
the  whole  world  ?   How  truly  sublime  is  the  ex- 
clamation in  which  he  breaks  forth :  "  Oh  Lord, 
how  manifold  are  thy  works,  in  wisdom  hast 
thou  made  them  all,  the  whole  earth  is  filled 
with  thy  riches."  And  again  in  what  a  beautiful 
spirit  of  humility  does  he  follow  up  the  verse : 
"  When  I  consider  thy  heavens,  the  work  of  thy 
fingers,  the  moon  and  the  stars,  which  thou  hast 
ordained  :  what  is  man  that  thou  art  mindful  of 
him,  and  the  son  of  man  that  thou  visitest  him?" 
How  continually  do  we  find  him  acknowledging 
the  providence  of  God,  alike  in  nature  as   in 
man ;  how  repeatedly  dwelling  on  the  tale  of 
Israel's  redemption,  of  mercies   shown   to   the 
nation,  returning  thanks  and  praise,  as  if  such 
gracious  care  had  been  displayed  to  him  alone. 
Deeply  did  the  prophet  king  feel  the  truth  of 
the  inspired  strain  with  which  a  later*  psalmist 
concluded  the  cvii.  Psalm,  "  Whoso  is  wise  and 

*  It  is  unknown  to  me  from  what  authority  Miss  A.  would  main- 
tain, that  the  last  verse  of  this  Psalm  is  by  a  later  writer.  This 
species  of  criticism  which  refers  parts  of  Scripture,  though  stand- 
ing together,  to  different  hands,  is  not  approved  of  by  Israelites  in 
general.  Perhaps  Miss  A.  means  that  the  whole  Psalm  is  by  a 
person  who  lived  after  David ;  if  so,  this  would  be  a  hypothesis 
more  consonant  with  our  views  than  the  former. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  203 

will  observe  these  things,  (the  wonderful  provi- 
dence of  the  Eternal,)  even  they  shall  under- 
stand the  loving  kindness  of  the  Lord."  How 
great  a  reward,  for  the  simple  act  of  using  the 
senses  and  faculties,  which  a  merciful  Father 
had  bestowed,  in  the  contemplation  of  His  great 
works  !  To  feel  the  full  force  of  the  sentence,  it 
would  be  well  to  consider  the  nature  of  the  pro- 
mised reward. 

"  To  understand  the  loving  kindness  of  the 
Lord,"  needs  no  spiritualizing,  or  rather  the 
charge  of  spiritualizing  to  explain ;  it  simply 
means  to  behold  the  decrees  of  the  Lord  in  their 
correct  light,  to  disperse  the  darkness  generally 
clouding  the  affairs  of  men  by  the  golden  rays 
of  faith ;  to  behold  mercy  and  love  where  others 
can  only  see  chastisement  and  misery  ;  to  trace 
all  things  to  an  almighty  Hand  of  love,  where 
others  sink  into  despondency,  reproaching  them- 
selves for  not  doing  better  in  the  world,  and 
envying  those  who  are  more  successful.  In  a 
word,  it  signifies  the  attaining,  as  far  as  is  pos- 
sible in  this  imperfect  state,  that  which  is  pro- 
mised when  the  captivity  is  at  an  end.  "  Then 
shall  ye  call  upon  me,  and  ye  shall  go  and  pray 
unto  me,  and  I  will  hearken  unto  you ;  and  ye 
shall  seek  me,  and  FIND  me,  when  ye  search  for 
me  with  all  your  heart."  (Jerem.  xxix.  12,  13.) 
"  And  it  shall  come  to  pass,  that  before  they  call 


204  THE  SPIRIT  OF  JUDAISM. 

I  will  answer,  and  while  they  are  yet  speaking  I 
will  hear"  (Isa.  Ixv.  24.)  And  can  there  be  a 
clearer,  more  precious  reward?  and  shall  we 
cast  it  wilfully  aside  ?  Oh !  even  now  we  shall 
be  heard ;  God  will  be  found  if  we  seek  Him 
with  all  our  hearts ;  even  now  a  foretaste  of  that 
rich  blessing  may  be  ours.  We  may  understand 
the  loving  kindness  of  the  Lord,  if  we  will  only 
obey  the  precepts  of  the  Shemang,  and  hallow 
the  forms  which  were  instituted  to  keep  us  dis- 
tinct from  other  nations,  by  the  spirit  of  piety 
springing  from  the  Lord.  Form  alone  will  not 
bring  down  upon  us  this  desirable  blessing. 

Could  David  when  wandering  a  miserable 
fugitive  from  the  enmity  of  Saul  attend  to  the 
ceremonials*  of  his  faith?  and  yet  he  was  a 
favoured  servant  of  the  Lord ;  he  was  in  very 
truth  an  Israelite,  and  the  spirit  of  the  Hebrew 
religion  filled  his  heart.  He  loved  the  Lord, 
and  the  Lord  loved  him ;  not  for  lifeless  adhe- 
rence to  instituted  forms,  but  because  his  heart 
was  full  of  piety.  And  can  we  find  an  example 
more  worthy  of  imitation  than  the  son  of  Jesse  ? 

*  Probably  he  could,  to  a  great  extent,  at  all  events.  Neverthe- 
less, he  complains  of  not  being  able  to  participate  in  all  the  duties, 
as  we  may  judge  from  his  address  to  Saul :  "  But  if  they  be  the 
children  of  men,  cursed  be  they  before  the  Lord ;  for  they  have 
driven  me  out  this  day  from  abiding  in  the  inheritance  of  the  Lord, 
saying,  Go,  serve  other  gods."  (1  Sam.  xxvi.  19.)  Did  David  then 
think  ceremonies  essential  or  not  1 — I.  L. 


THE  SPIRIT  OF  JUDAISM.  205 

Yet  the  faith  that  Moses  taught  is  accused  of 
possessing  no  comfort,  of  breathing  no  holy 
spirit,  that  it  is  neither  a  consoling  nor  a  spiri- 
tual religion.  Shame  on  those  Israelites  who 
permit  this  reproach  to  gain  ground  without 
once  endeavouring  to  prove  by  deeds,  its  falsity ! 
Too  often  it  is  even  permitted  to  appear  as  the 
truth  by  the  stern  and  rigid  observance  of  rites 
and  ceremonies,  as  if  religion  consisted  in  them 
alone.  There  are  some  who  would  deem  it  a 
sin  to  omit  the  repetition  of  the  Shemang  twice 
every  day ;  yet  are  utterly  unconscious  of  all  the 
precepts  it  enforces,  except  the  last,  and  they 
go  on  their  way  rejoicing,  without  one  thought 
of  natural  unworthiness,  which  needs  far  more 
than  the  mere  observance  of  form  to  be  washed 
away ;  obeying,  secure  in  supposed  righteousness, 
the  laws  of  their  religion  which  divide  them  from 
others,  yet  mingling  in  the  world  without  one 
thought  of  God  ;  condemning  with  fierce  invec- 
tive all  those  who  think  differently  from  them- 
selves, casing  up  their  hearts  in  the  icy  bondage 
of  form,  without  permitting  one  gleam  of  com- 
fort, one  spark  of  holy  fire  to  enter  therein, 
which,  drawing  them  nearer  to  their  universal 
Father,  would  render  them  more  charitable  to 
their  fellow-creatures.* 

*  There  are  in  all  probability  some  few  such  bigots  among  us ; 
but  our  forms  are  not  to  be  charged  with  their  wrong  doing ;  nor 

18 


THE  SPIRIT  OF  JUDAISM. 

Yet  such  men,  when  they  come  to  die,  have 
found  no  comfort.  And  can  we  then  wonder  at 
the  reproach  cast  upon  the  Jewish  faith  ?  Is  it 
strange  the  Christian  should  believe  his  religion 
the  right,  and  look  down  with  scorn  or  pity  on 
such  followers  of  Israel  ?  Is  it  strange  that,  when 
they  see  the  Hebrew  religion  of  the  present  day 
so  different  to  that  which  David  practised,  and 
Moses  and  the  prophets  taught,  they  should  be- 
lieve the  one  a  type  of  their  saviour,  the  other, 
as  more  regarding  themselves  than  us  ?  Oh ! 
that  Israel  would  awake  from  their  lethargy, 
and  prove  there  is  a  holy  spirit  in  the  Hebrew 
faith.  David  was  a  Jew  ;  and  if  his  religion 
were  not  spiritual,  whence  did  he  derive  com- 
fort in  his  life  of  trial  ?  Every  prophet  was  a 
Jew :  and  how  comes  it,  if  the  Christian  religion 
alone  possess  holy  fire,  that  the  prophetic  spirit 
should  so  entirely  have  ceased  ?  If  there  be  no 
hope,  no  comfort,  no  faith  in  immortality  in  the 
religion  of  Israel :  what  supported  the  Hebrew 
martyrs  in  the  hour  of  torture  and  death,  and 
enabled  them  to  die  as  rejoicingly  upon  the 
stake,  as  those  Christian  sufferers  who  have  so 
often  been  held  up  as  the  witnesses  of  the  hope 

are  Rabbins  responsible  therefor ;  because  their  doctrines  enforce  the 
religion  of  the  heart,  they  teach :  "  As  we  bless  God  for  the  good, 
BO  ought  we  to  bless  Him  in  evil."  Is  this  an  icy,  unfeeling 
worship'? — I.  L. 


THE  SPIRIT  OF  JUDAISM.  207 

and  comfort  of  their  faith  ?  No,  it  is  not  the 
faith  of  Moses  which  is  at  fault,  it  is  the  morbid 
state  of  many  who  bear  its  name !  The  Eternal 
in  mercy  has  permitted  peace  to  descend  upon 
us.  He  tried  us  in  the  ordeal  of  persecution,  and 
He  saw  our  love  and  faith  were  strong;  we 
clung  yet  closer  and  closer  unto  Him;  and  the 
spirit  was  purified,  even  as  the  difficulty  of  ad- 
hering to  form  increased.  And  then  He  would 
try  us  in  the  far  more  dangerous  ordeal  of  pros- 
perity and  peace.  And  oh!  are  we  not  found 
wanting  ?  are  we  not  torn  by  inward  dissension, 
because  with  the  nations  we  are  at  peace  ?  are 
not  party  spirit  and  all  its  attendant  evils  filling 
up  those  hearts,  which  should  seek  only  the 
glory  of  God,  the  amendment  of  their  own  ways 
and  of  those  committed  to  their  especial  charge? 
While  this  state  exists,  can  we  ever  hope  for  the 
advent  of  God's  Anointed,  the  accomplishment 
of  those  glorious  promises,  which  await  the  re- 
pentant ?  No ;  while,  with  the  sickening  anguish 
of  hope  deferred,  we  behold  years  roll  on,  and 
there  seemeth  no  end  to  our  captivity :  instead 
of  failing  in  trust,  did  we  look  into  our  hearts 
and  behold  their  iniquity,  wonder  would  be  at  an 
end ;  or  if  we  did  wonder,  it  would  be  at  that 
infinite,  that  inexhaustible  mercy,  which  yet 
keeps  us  alive,  yet  guards,  preserves,  and  blesses 
us,  despite  of  that  sinful  ingratitude,  that  com- 


208  THE  SPIRIT  OF  JUDAISM. 

plete  departure  from  the  spirit  of  Judaism  which, 
were  it  not  for  that  promised  mercy,  would  of 
necessity  condemn  us  to  annihilation. 

There  is  yet  another  way  of  obeying  the  com- 
mand contained  in  the  second  member  of  the 
verse  we  are  considering — one  that  can  meet 
with  no  objection,  even  from  those  who,  advo- 
cates for  the  very  letter  of  the  law,  may  believe 
we  have  enlarged  on  it  more  than  was  Moses's 
intention,  and  that  we  have  erred  in  dividing 
the  verse.  It  is  strange  that,  while  so  many 
rites  and  forms  have  been  added  to  the  pure 
worship  of  Moses,  and  permitted  to  become  part 
of  the  religion  without  question  or  reproof,  not- 
withstanding the  precise  command  of  the  Lord, 
"  Ye  shall  not  add  unto  my  law  nor  diminish 
therefrom,"  the  endeavours,  to  define  and  en- 
large the  spiritual*  views  of  the  Hebrews  are 


*  I  must  confess  that  it  is  something  new  to  me  to  learn,  that 
such  could  be  the  state  of  any  part  of  the  Jewish  community. 
Spiritualizing  in  the  Christian  sense  of  the  word,  that  is  adopting 
the  words  of  Scripture  to  events  so  as  to  make  them  agree,  though 
the  ostensible  meaning  is  nowise  the  same,  is  confessedly  abhor- 
rent to  us  ;  but  the  spiritualizing  of  Miss  Aguilar,  or  the  seeking 
of  a  higher  meaning  in  connexion  with  Scripture  and  ceremony  is 
by  no  means  very  rare,  on  the  contrary  the  excess  of  it  has  led  to 
the  establishment  of  the  Cabala,  which  consists  in  detecting  the 
mysteries  of  the  law  in  every  word  and  every  act.  A  remarkable 
explanation  of  this  kind  is  given  of  verse  17,  Psalm  cxv.:  " '  The 
dead  shall  not  praise  the  Lord,'  what  is  meant  by  the  dead "? 
the  wicked — who  are  dead  (in  spirit)  even  whilst  living."  It 


THE  SPIRIT  OF  JUDAISM.  209 

generally  subjected  to  condemnation  and  scorn, 
as  hypocrisy  or  saintly  novelties,  for  which  we 
have  no  foundation.  Alas,  that  it  should  be  so  ! 
that  the  wrath  of  the  Lord  has  flung  such  a 
dark  obscuring  veil  over  the  minds  of  men, 
blinding  them  to  the  deeply  spiritual  nature  of 
their  faith.  But,  if  to  think  and  speak  of  the 
Lord  at  all  times  be  to  some  minds  incompa- 
tible with  the  holiness  which  would  set  Him  at 
a  distance,  save  in  the  hours  of  devotion :  why 
should  not  this  command  find  its  obedience  in 
the  morning  and  evening  public  worship  of  a 
family  ?  Why  is  family  devotion  so  completely 
banished  from  the  Jewish  nation?  Except  on 
the  Sabbath,  and  sometimes  on  other  festivals, 
when  do  we  see  a  Hebrew  family  assembled  to 

strikes  me  that  my  friend  has  met  in  her  intercourse  with  society 
with  persons  who  had  not  been  properly  educated  in  the  duties  of 
the  law  of  Jacob ;  and  that  she  gives  too  much  credence,  without 
sufficient  investigation,  to  the  invectives  of  Christian  writers.  The 
ignorant  among  us  may  attach  more  importance  to  form  than 
spirit ;  but  this  is  not  the  fault  of  our  ancient  teachers,  such  as 
Maimonides,  Bechaye,  Happenini,  and  a  host  of  others,  nor  of  the 
moderns,  such  as  Mendelssohn,  Wesseli,  Hirsch,  and  others  whom 
it  is  needless  to  enumerate.  I  do  not  by  saying  this  wish  to  ex- 
onerate us  from  fault,  but  I  am  for  one  not  willing  to  assume  more 
than  comes  to  our  share.— Besides,  the  death-bed  of  Israelites  is 
full  of  hope  and  faith  ;  and  many  instances  could  be  enumerated, 
within  my  brief  experience,  of  hopeful  joy  of  the  righteous,  and  of 
confiding  repentance  of  those  who  sought  the  Lord  in  the  sincerity 
of  conversion  and  the  lowliness  of  a  contrite  heart — I.  L. 

18* 


210  THE  SPIRIT  OF  JUDAISM. 

pray  ?  When  do  we  see  the  father  of  a  family 
read  aloud  the  prayers,  and  take  pride  in  read- 
ing and  explaining  the  Bible  to  his  children  ? 
He  may  sometimes  tell  them  the  meaning  of 
peculiar  forms  ;  but  is  the  Bible  made  applica- 
ble to  their  daily  lives  ?  is  its  solemn  nature,  its 
ever-acting  comfort  impressed  on  the  yielding 
heart  ?  We  have  very  few  opportunities*  of 
joining  public  service ;  and  therefore  are  we 
doubly  called  upon  to  make  the  temple  of  the 
Lord  within  our  own  domestic  hearths.  It  would 
elevate  their  religion  in  the  minds  of  our  chil- 
dren ;  it  would  strengthen  devout  affection  in 
our  own ;  we  would  be  imparting  the  purest, 
most  precious  knowledge  to  those  dearest  to  us; 
and  they  would  feel  that  employment  indeed 
sacred  and  delightful  in  which  they  felt  that 
their  parents  shared  and  sympathized. 

Why  then  should  the  Hebrew  nation  wilfully 
deprive  herself  of  what  may  be  termed  the  pub- 
lic devotion  of  a  family  ?  Why  should  she  break 
asunder  the  link  that,  were  it  carefully  cherished, 
would  bind  the  cords  of  domestic  affection  yet 
closer  together?  The  youthful  members  of  a 
little  domestic  congregation  would  look  back 
with  warm  emotion,  in  after  years,  to  that  pe- 

*  This  must  be  the  fault  of  individuals,  not  of  our  system. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  211 

riod  when,  with  their  brothers  and  sisters,  they 
thronged  around  their  parents  to  listen  to  the 
word  of  God,  and  made  known  to  Him  their 
common  wants  together.  The  companions  of 
earliest  infancy,  who  have  grown  with  them  from 
childhood  into  youth,  may  be  scattered  far  and 
wide  from  their  common  home ;  but  the  remem- 
brance of  that  holy  hour  of  prayer  will  be  a 
precious  link  in  the  hearts  of  each.  Their  reli- 
gion will  be  associated  with  all  those  who  were 
dearest  to  them,  and  time  will  lessen  not  that 
charm, — while  in  such  associations  religion  her- 
self will  attain  a  more  elevated  nature.  Early 
impressions  generally  follow  us  through  life ; 
and  while  the  infant  mind  is  filled  with  such  a 
variety  of  ideas  and  correspondent  knowledge, 
why  should  religion  be  the  only  thing  left  to  find 
its  way  to  the  heart  unaided  and  untaught  ? 
Why  should  there  be  no  sweet  associations  at- 
tached to  religion  alone :  when  so  many  and 
varied  are  the  flowers  with  which  the  path  of 
literature  is  decked,  so  many  sweets  from  know- 
ledge culled  to  tempt  the  child  along  ?  And 
family  devotion,  strengthening  and  hallowing 
the  lessons  of  piety  continually  received  from  a 
mother's  lips,  is  more  than  likely  to  produce 
this  wished  for  end. 

Blessed  in  truth  are  those  parents  who  join 


212  THE  SPIRIT  OF  JUDAISM. 

heart  to  heart  and  hand  to  hand  in  the  religious 
education  of  their  children.  Even  when  the 
pressing  cares  of  business  may  interfere  with 
the  father's  attendance  to  the  public  devotion  of 
his  family,  the  mother's  task  is  blessed  ;  for  she 
feels,  though  absent,  his  spirit  recognises  the 
hallowed  hour  as  the  evening  and  morning  come 
round,  and  communes  with  them  still ;  and  when 
he  is  permitted  to  return  to  lift  up  his  voice  in 
prayer  and  thanksgiving,  how  blessed  to  him 
and  all  those  dear  ones  round  him  is  that  sweet 
hour  of  reunion — sweet  and  holy  even  as  a 
shadowy  type  of  family  reunion  in  that  world 
where  the  wo  of  parting  is  unknown ! 

But  when  this  may  not  be,  when  the  spirit  of 
piety  finds  its  home  only  in  the  mother's  heart ; 
when  the  all-absorbing  love  of  interest  or  of 
ambition  bids  the  father  forget  the  immortal 
spirits  of  his  children,  and  renders  him  careless 
of  all  instruction  save  that  which,  tending  to 
earthly  aggrandizement,  will  raise  them  in  the 
estimation  of  the  world;  when  the  claims  of 
Jerusalem  are  forgotten,  and  he  looks  upon  him- 
self only  as  a  son  of  that  land  in  which  he  is  in 
reality  but  a  "  stranger  and  sojourner,  even  as 
his  fathers  were,"  for  it  is  not  his  own:  even 
when  such  things  are — yet  let  not  the  mothers  in 
Israel  be  disheartened,  they  may  still  call  their 


THE  SPIRIT  OF  JUDAISM.  213 

children  round  them,  and  obey  the  spirit  of  the 
prayer  they  repeat  so  often.  They  may  watch 
with  a  jealous  eye  the  dawnings  of  piety  in  their 
children,  and  pray  for  and  with  them ;  and  it 
may  be  theirs  the  glorious  task,  to  raise  up  a 
new  and  better  race  to  support  the  falling 
temple  of  the  Lord. 


214 


CHAPTER  VIII. 


THE     SPIRIT    AND     THE     FORMS     OF    JUDAISM     CONSIDERED 
SEPARATELY    AND    TOGETHER. 

THE  concluding  verses  of  the  Shemang  bring 
us  to  a  subject  on  which,  in  the  preceding  chap- 
ters, we  may  have  often  been  accused  of  touching 
too  lightly ; — the  peculiar  forms  and  ceremonies 
of  our  religion.  The  frontlets  and  bracelets  al- 
luded to  in  these  verses  were  ornaments  pecu- 
liar to  the  Eastern  dress,  and  the  very  fact  of  the 
children  of  Israel  being  commanded  to  associate 
the  word  of  God  with  their  very  ornaments,  to 
bind  them  upon  their  hands  and  between  their 
eyes,  and  to  go  a  little  further,  to  make  a  fringe 
and  place  on  it  a  thread  of  blue,  "  that  they  might 
remember  the  commandments  of  the  Lord,  and 
do  them ;  that  man  might  not  seek  those  things 
which  his  heart  and  eyes  incline  after,  and  in 
the  pursuit  of  which  he  may  be  led  astray :"  all 
these  directions,  trifling  as  they  may  seem,  are 
but  unanswerable  proofs  of  the  close  and  inti- 


THE  SPIRIT  OF  JUDAISM.  215 

mate  communion  which  man  was  to  hold  with 
his  Maker ;  proofs,  how  entirely  and  completely 
religion,  the  spirit  of  religion,  the  whisperings  of 
the  Eternal,  was  to  be  associated  with  the  ac- 
tions of  man — to  follow  him  through  life,  to  be 
bound  upon  his  heart — not  to  be  kept  at  that 
immense  distance  which  is  by  some  deemed  the 
only  way  to  retain  holiness,  for  the  alleged  rea- 
son that  such  frequent  communings  only  lessen 
the  trembling  awe  in  which  we  should  approach 
our  God.  It  is  not  as  a  Judge  we  are  to  behold 
and  approach  Him ;  but  as  an  ever-watchful, 
ever-loving  Father,  an  ever-faithful,  ever-sym- 
pathizing Friend,  to  whom  we  may  pour  forth 
every  sorrow,  every  joy,  our  cares,  our  hopes,  our 
wishes ;  for  He  alone  can  know  the  extent  of 
their  influence  upon  our  hearts, — He  alone  can 
comfort  or  can  aid.  To  think  continually  on 
all  the  precepts  contained  in  the  preceding 
verses  of  the  Shemang,  was  in  all  probability 
the  origin  of  this  command,  to  bind  them  on 
our  hands  and  eyes,  and  place  them  on  the  door- 
posts and  gates  of  our  dwellings.  Gradually 
and  beautifully  each  verse  links  into  the  other. 
The  binding  the  word  of  the  Lord  on  our  hands 
and  eyes  is  connected  with  the  precept,  "  these 
words  which  I  command  thee  this  day,  shall  be 
upon  thy  heart"  referring  to  ourselves  individual- 
ly ;  the  other,  when  obeyed,  aids  us  impercep- 


216  THE  SPIRIT  OF  JUDAISM. 

tibly  in  thinking  or  speaking  of  the  Lord  at  all 
times ;  for  surely  His  word  cannot  be  seen  upon 
our  gates  in  walking  out,  or  coming  in,  without 
a  thought  of  Him  who,  "  unless  He  build  the 
house,  they  labour  in  vain  that  build  it,  unless 
He  keep  the  city,  the  watchman  waketh  but  in 
vain." 

It  is  not  the  mere  obedience  to  the  letter  of 
the  law,  the  mere  adoption  of  the  ancient  dress 
in  the  hour  of  prayer,  which  will  render  our 
prayers  acceptable.  Their  purpose  is  to  aid  the 
mind  in  withdrawing  itself  from  its  mere  worldly 
occupations,  to  tempt  the  Hebrew  youth  to  seek 
and  know  more  of  the  law,  a  portion  of  which 
he  bears  upon  his  brow  and  hand ;  to  employ 
his  mind,  or  intellect,  of  which  the  brow  may  be 
a  significant  figure,  in  the  study  of  that  precious 
word  ;  his  hands — in  those  things  acceptable  to 
his  Father  in  heaven.  "  A  clean  hand  and  a 
pure  heart,"  the  frequent  repetition  of  those 
words  in  the  Holy  Scripture  is  sufficiently  con- 
vincing of  the  peculiar  meaning  attached  to  this 
rite ;  and  by  studying  the  will  of  the  Eternal, 
the  Israelite  learns  how  to  obey  it  so  as  to  have 
a  beneficial  effect  on  his  spirit. 

Such  must  ever  be  the  intent  of  religious  cere- 
monies. They  are  given  to  aid  and  strengthen 
the  spirit  of  piety,  resting  within  this  spirit,  yet 
NOT  to  take  its  place.  The  Eternal  saw  the 


THE  SPIRIT  OF  JUDAISM.  217 

heart  of  man  and  knew  that,  when  Adam  sinned, 
the  inclinations  and  desires  of  his  children  would 
be  for  the  evil,  not  for  the  good  ;  and,  therefore, 
that  if  religion  were  left  to  the  promptings  of 
natural  man,  she  would  speedily  fly  from  this 
fallen  world,  and  resume  her  native  seat  above. 
THAT  MAN  therefore  who,  despite  the  wicked- 
ness and  heathenism  darkly  reigning  round  him, 
lifted  up  his  affections  and  his  intellects  to  his 
God ;  devoted  his  whole  soul  unto  His  bidding ; 
believing,  without  question,  the  word  of  the 
Eternal,  even  to  the  resigning  his  only  and  his 
darling  child, — that  man  was  peculiarly  the  ob- 
ject of  God's  love  and  care ;  for  it  was  human 
righteousness  shining  forth  clear  and  unmoved, 
as  a  bright  star  amidst  surrounding  darkness, 
dispersing  'neath  its  rays  the  clouds  of  natural 
sin  and  corruption  which  in  Abraham's  heart, 
even  as  in  his  fellows,  had  originally  birth  ;  and 
it  was  his  own  pure,  simple,  trusting  righteous- 
ness which  excited  the  attention,  and  called 
down  the  blessing  of  the  Lord.  And  for  this 
faithful  servant's  sake,  His  love  and  mercy  re- 
solved on  giving  his  descendants  a  law  of  light, 
and  life,  and  joy,  to  aid  them  in  knowing  and 
serving  Him,  in  governing  the  evil  of  their  own 
hearts,  so  that  the  better  principle,  being  the 
stronger,  might  bring  forth  good ;  to  teach 
them  the  God  that  framed  and  loved  them ;  to 

19 


218  THE  SPIRIT  OF  JUDAISM. 

give  them,  once  more,  tests  of  their  obedience 
and  their  love ;    to   leave   them   no  longer  to 
their  own  imaginings,  but  to  set  before  them 
the  hopes  of  immortality,  veiled,  perhaps,  and 
shrouded,  yet   still   gleaming   through  the  reli- 
gion which  came  to  them  through  Moses,  softly 
and  silently,  even  as  the  invisible  soul  breathes 
through  the  every  action,  word,  and  thought  of 
man ;  we  see  it  not,  know  not  its  nature,  yet  do 
we  doubt  that  it  is  there  ?  and  even  thus  is  its 
immortality  the  spirit,  life,  breath,  and  glory  of 
the  Mosaic  faith. 

For  the  sake  of  Abraham  was  the  law  be- 
stowed upon  his  seed,  displaying  throughout  its 
whole  extent  the  compassionate  tenderness,  the 
ever-fostering  affection  of  its  glorious  Framer. 

The  spirit  of  piety,  that  yearning  desire  after 
holy  things,  and  clinging  love  to  God,  are  still, 
even  as  in  the  time  of  Abraham,  direct  gifts 
from  the  Father  of  all ;  His  grace*  acts  still 
imperceptibly  upon  natural  man,  though  un- 
perceived  by  our  outward  senses, — but  the  dic- 
tates of  the  law,  the  acts  of  obedience  therein 
commanded,  the  revelation  of  the  Lord  and  of 
His  glorious  attributes,  the  numerous  aids  to 
becoming  worthy  servants  in  His  sight,  and 
conquering  evil  propensities  by  the  clear  ex- 

*  "  Whoever  comes  to  purify  himself  will  be  aided  from  hea- 
ven."— Talmud. 


THE  SPIRIT  OF  JUDAISM.  219 

planation  of  right  and  wrong  which,  through 
Moses,  He  has  so  mercifully  set  down : — all 
these  are  now  common  to  us  all ;  and  therefore 
man's  natural  depravity  and  unenlightened  ig- 
norance can  never  be  brought  forward  as  excuses 
for  sin  and  disobedience.  The  principle  of  good 
within  us  was  naturally  as  powerful  as  that  of 
evil,  the  example  of  our  first  father  occasioned 
the  fearful  prevalence  of  the  latter ;  but  the 
principle  of  good  is  not  even  now  extinguished  ; 
and,  aided  by  the  strength  and  grace  of  God 
which  we  have  called  down  by  prayer,  it  is  yet 
enabled  to  conquer  the  evil,  and  walk  on  in  the 
way  of  the  Lord.  It  will  not  indeed  obtain  for 
us  salvation  ;*  but  it  will  be  pleasing  unto  our 
Father,  and  incline  His  heart  mercifully  and 
favourably  towards  us. 

This  is  one  of  the  great  distinctions  between 
the  Hebrew  and  Christian  creeds.  The  God  of 
the  Christians  does  need  a  saviour  and  mediator; 
but  the  God  of  the  Hebrew  needs  it  not.  They 
look  on  our  beautiful  law  as  one  of  fire  and 
blood ;  that  even  when  God  gave  it  He  knew  it 
was  impossible  for  man  to  keep  it ;  that  man's 

*  Miss  A.  probably  means  that  no  nets  of  man  deserve  salvation, 
inasmuch  as  no  one  is  righteous  on  earth  who  does  good  without 
sinning ;  nevertheless  there  is  merit  in  every  deed  done  in  honour 
and  the  name  of  the  Lord,  and  the  multitude  of  true  acts  of  piety 
will  open  for  us  the  way  to  the  tree  of  life,  and  make  us  partakers 
of  the  joys  at  the  right  hand  of  our  everlasting  Father. — I.  L. 


220  THE  SPIRIT  OF  JUDAISM. 

depravity  would  entirely  prevent  his  obedience  ; 
that  all  under  the  law  are  subject  to  misery  and 
curses,  are  chained  down  to  a  heavy,  lifeless 
weight,  to  redeem  them  from  which  our  Father, 
at  the  same  time  the  law  was  framed  and  given, 
resolved  on  the  holocaust  (sacrifice)  of  one  who 
knew  not  sin,  to  take  away  the  sins  of  men,  to 
remove  the  curse  of  the  law,  and  institute  a  law 
of  love  instead  of  the  law  of  fire,  and  the  awful 
dispensation  revealed  in  the  Old  Testament. 

According  to  this  belief,  the  law  was  framed 
to  be  destroyed  ;  given  to  be  removed  ;  sent  as  a 
curse  instead  of  a  blessing ;  and  the  descendants 
of  Abraham,  instead  of  being  peculiarly  blessed 
above  all  nations,  according  to  the  solemn  word 
of  the  Lord,  must  have  been  marked  out  from 
the  very  first  as  the  objects  of  His  wrath.  But 
the  God  of  the  Hebrew  is  a  God  of  TRUTH,  whose 
words  fail  not,  nor  change,  in  whom  there  is  not 
a  shadow  of  turning ;  and  therefore  is  it  that  we 
reject  this  doctrine.  When  so  repeatedly  we 
read  words  to  this  import,  "  My  covenant  will  I 
not  break,  nor  alter  the  thing  that  is  gone  out 
of  my  lips,"  we  dare  not  depart  from  that  cove- 
nant ;  for  we  know  that  it  is  to  last  to  eternity. 
We  cannot  recognise  our  God  in  the  Being  who 
would  impose  a  law  upon  His  people,  simply 
and  solely  to  destroy  them  ;  who  would  mock  us 
by  unmeaning  ordinances  ;  who  would  desire 


THE  SPIRIT  OF  JUDAISM.  221 

obedience  when  He  knew  the  nature  of  man 
could  NOT  bestow  it ;  who  would  fetter  instead 
of  freeing ;  fetter  with  infinitely  more  oppression 
and  cruel  bondage  than  the  chains  of  Egypt 
from  which  He  freed  us ;  who  with  such  deep 
solemnity,  such  majestic  power,  yet  with  such 
beneficence  and  tender  love,  would  frame  a  law, 
and  proclaim  it  eternal,  yet  at  the  same  moment 
fix  the  period  of  its  continuance  and  look  to  its 
annihilation.  We  cannot  recognise  the  God  of 
truth  and  love  in  one  that  would  act  thus. 
There  is  not  one  portion  of  that  law  which,  when 
it  was  given,  man  could  not  obey ;  not  one  com- 
mand, one  ordinance,  to  which  man  could  not 
implicitly  adhere ; — and  that  man  fell  from  it 
was  not  the  fault  of  the  law  or  the  ordinance  of 
the  Eternal.  The  law,  as  we  have  before  said, 
was  given  to  teach  man  his  duties,  to  assist  him 
in  conquering  natural  depravity,  and  permitting 
the  principle  of  good,  also  placed  within  him,  to 
obtain  ascendency.  He  had  thus  the  free  will 
to  choose  his  own  path,  to  seek  the  favour  of  his 
God,  or  to  reject  it ;  and  that  he  chose  the  latter 
was  not  because  he  had  not  the  power  to  choose 
the  former,  or  that  he  could  not  obey  the  law ; 
but  because,  like  Cain,  he  loved  the  evil  more 
than  the  good,  and  resisted  the  still  small  voice 
which  the  love  of  our  God  has  placed  within 
every  breast,  resisted  its  entreaty  to  fly  from 

19* 


222  THE  SPIRIT  OF  JUDAISM. 

temptation,  and  implore  the  infused  strength  of 
the  Lord,  till  its  soft,  yet  piercing  whisper  was 
drowned  in  the  roar  of  transgression  and  de- 
bauch. 

Still,  therefore,  do  we  hail  with  delight,  and 
wear  with  rejoicing  the  mild  and  gentle  yoke  of 
a  law  in  which  infinite  love  and  mercy  shine 
pre-eminent ;  still  do  we  gladly  acknowledge 
ourselves  under  the  law ;  nor  will  we  shake  it 
off  even  now,  that  we  are  prevented  from  adhe- 
ring to  many  of  its  ordinances.  We  know,  and 
we  are  blessed  in  the  belief,  that  our  merciful 
Father  knows  the  nature  of  His  creatures  far 
better  than  we  know  ourselves ;  and  that  if  we 
cleave  to  His  law,  as  far  as  it  is  in  our  power, 
during  our  captivity  ;  if  we  earnestly  seek  after 
righteousness,  and  endeavour  with  heart,  and 
soul,  and  might,  to  cherish  the  spirit  of  piety, 
to  love  the  Lord :  His  infinite  love,  and  long-suf- 
fering compassion  will  fill  up  the  deficiency.* 


*  The  Scriptures  say :  "  Cursed  be  he  that  observeth  not  the 
words  of  this  law  to  do  them"  (Deut.  xxvii.  26,)  which  would  im- 
ply blessing  upon  the  faithful  servant  according  to  his  means. — I 
cannot  avoid  observing,  that  in  this  very  verse  is  a  gross  mistrans- 
lation in  the  English  Bible,  for  the  word  all  is  inserted  in  italic 
letters  before  "  words,"  so  as  to  make  it  read  "  all  t^ie  words,"  and 
this  false  interpretation  has  been  made  the  basis  of  invective 
against  us,  because  no  one  can  keep  all  the  law.  For  a  more  ex- 
tensive view  of  this  question  I  must  refer  the  reader  to  my  second 
Series  of  Discourses,  Lecture  ix.  pp.  98-109. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  223 

We  have  no  need  to  look  to  a  suffering*  saviour ; 
our  God  is  too  just,  too  full  of  love  for  all  His 
creatures,  to  demand  the  sacrifice  of  one  for  the 
sins  of  many,  even  were  that  one  a  God  and  not 
man.  To  know  that  we  sin,  to  acknowledge 
our  transgressions  and  the  transgressions  of  our 
fathers,  and  look  to,  and  trust  in  our  Father's 
love  and  mercy,  who,  for  His  own  sake,  hath 
sworn  to  blot  out  as  a  thick  cloud  our  sins — we 
have  His  holy  word  as  guarantee,  that  this  is 
enough ;  we  therefore  look  to  Him  alone ;  and 
in  His  righteousness,  if  we  seek  it  with  all  our 
heart,  we  are  made  righteous. 

If  we  thus  acknowledge  the  beneficent  pur- 
pose of  the  law,  how  completely  appropriate  is 
it  to  our  need !  how  evidently  is  it  the  work  of 
an  all-wise,  all-merciful  Father,  who  had  but  the 
good  and  everlasting  welfare  of  His  children  in 
view,  when  He  ordained  it,  and  selected  Moses 
to  make  it  known.  We  cannot  but  feel  an  ear- 
nest desire  to  obey  its  every  dictate,  to  adhere 
to  it,  as  strictly,  as  closely  as  ever  our  scattered 
and  fallen  state  will  permit ;  and  not  strictly 
and  closely  alone,  but  freely,  unconditionally, 


*  There  is  not  the  most  distant  reference  to  such  a  being  in  the 
whole  law  ;  and  we  contend  that,  if  such  a  belief  were  necessary 
for  salvation,  it  would  have  been  revealed  in  direct  terms,  and  not 
been  left  to  mere  inference  from  a  single  sentence  in  the  book  of 
Isaiah. — I.  L. 


224  THE  SPIRIT  OF  JUDAISM. 

lovingly,  giving  the  heart,  not  the  servile  obedi- 
ence of  slaves.  And  this  is  still  in  our  power  to 
do,  though  to  very  many  of  our  rites  and  cere- 
monies we  cannot  adhere  in  our  dispersed  and 
captive  state. 

When  men  are  drawn  together  to  attend  to 
peculiar  rites,  and  keep  holy  particular  days : 
their  thoughts  naturally  revert  from  their  indi- 
vidual concerns,  to  the  combination  of  interest 
which  draws  them  thus  together.  They  are 
forced  for  the  time  to  leave  their  temporal  af- 
fairs, even  though  the  thought  should  still  cling 
more  earnestly  to  these  than  to  their  spiritual 
welfare  ;  they  feel  conscious  of  some  obligation 
binding  them  to  a  Higher  Power,  and  by  degrees 
they  attain  some  portion  of  holiness.  To  others, 
again,  public  observance  of  forms  gives  the  op- 
portunity to  ponder  on  their  God,  which  they 
might  otherwise  seek  for  in  vain.  And  to  other 
and  yet  more  exalted  minds  it  strengthens  and 
supports  the  inward  piety,  it  gives  them  that 
which  they  so  earnestly  desire,  opportunities  of 
proving  their  love  by  a  willing  and  perfect  obe- 
dience. Religious  ceremonies  also  attract  the 
attention  of  children,  and  sometimes  lead  them 
to  ask  and  search  for  that  which,  through  ne- 
glect or  irreligion  on  the  part  of  parents,  they 
might  never  know,  Many  condemn  form  en- 
tirely; but  if  the  rites  and  ceremonies  of  religion 


THE  SPIRIT  OF  JUDAISM.  225 

were  not  intended  to  bring  forth  good,  the  God 
of  goodness  would  not  have  ordained  them. 
Subordinate  to  the  spirit  they  were  to  be  indeed ; 
to  assist  the  worship  of  the  heart,  but  not  to  take 
its  place.  Ordained  to  preserve  us  wholly  dis- 
tinct from  other  nations,  many  of  the  minor  laws, 
relating  only  to  the  customs  of  the  nations  un- 
der God's  wrath,  cannot  of  course  now  be  ob- 
served ;  but  they  are  not  to  be  pronounced 
trifling  and  unimportant  on  that  account ;  nor, 
because  we  cannot  attend  to  them,  are  we  to 
disregard  others  ;  for  these  are  the  words  of  the 
Eternal :  "  Ye  shall  not  walk  in  the  manners  of 
the  nations  which  I  cast  out  before  you ;  for 
they  committed  all  these  things,  and  therefore  I 
abhorred  them :  but  1  have  said  unto  you,  Ye 
shall  inherit  their  land,  that  floweth  with  milk 
and  honey ;  I  am  the  Lord  your  God  which  sepa- 
rates you  from  other  people  :  and  ye  shall  be 
holy  unto  me  for  I  the  Lord  am  holy,  and  have 
severed  you  from  all  other  people,  that  you 
should  be  MINE." 

We  need  go  no  farther  than  these  beautiful 
verses,  to  perceive  the  origin  and  necessity  of 
our  peculiar  ceremonies.  We  were  to  abstain 
from  some  to  sever  us  from  wickedness,  and  ad- 
here to  others  to  mark  us  as  the  holy  of  the 
Lord.  Instead  then  of  seeking  to  find  excuses 
for  their  non-performance :  should  we  not  rather 


226  THE  SPIRIT  OF  JUDAISM. 

glory  in  the  minutest  observance  which  would 
stamp  us  as  so  peculiarly  the  Lord's  own,  and 
deem  it  a  glorious  privilege  to  be  thus  marked 
out  not  only  in  feature  and  in  faith,  but  in  our 
civil  and  religious  code,  as  the  chosen  of  God? 
Had  we  been  thus  selected  by  an  earthly  sove- 
reign, who  would  not  have  gloried  in  the  dis- 
tinction ;  and  shall  the  Hebrew  think  less  of  the 
favour  of  his  God  ? 

True,  the  heathen  nations,  against  whose  evil 
example  we  were  warned,  no  longer  surround 
us ;  but  we  live  in  the  midst  of  others  with 
whom  we  are  still  more  likely  to  become  assi- 
milated if  we  relax,  in  the  very  smallest  degree, 
from  our  adherence  to  the  law  of  Moses.  With 
regard  to  this  blessed  law,  the  Bible  is  the  only 
unerring  guide ;  nor  should  the  end  and  intent 
of  its  statutes  ever  be  forgotten.  The  spirit  of 
love,  so  beautifully  breathing  through  the  pre- 
ceding verses  of  the  Shemang,  must  hallow  the 
observance  of  the  two  last,  or  obedience  will  be 
of  little  avail.  If,  when  the  Hebrew  arrays  him- 
self in  the  Tephilin,  he  thinks  on  all  that  is  com- 
prised in  the  brief  passages  he  has  bound  on  his 
brow  and  hand,  and  earnestly  and  faithfully  he 
seeks  for  strength  to  obey  their  dictates  through- 
out the  day,  and  he  asks  for  grace  that  his 
hands  work  not  evil,  his  feet  turn  not  astray, 
his  thoughts  cleave  not  to  transgression :  the 


THE  SPIRIT  OF  JUDAISM.  227 

command  of  Moses  is  indeed  obeyed,  not  only 
in  form,  but  in  spirit.  If  the  scroll  of  the  law, 
fastened  to  the  door-post  of  his  house,  remind 
the  son  of  Israel  of  a  preceding  command,  "  to 
speak  and  think  of  his  God  when  he  sitteth  in 
his  house  or  walketh  by  the  way ;"  if  it  evince 
to  the  strangers  around  that  he  is  not  one  of 
them,  however  intimately  he  may  mingle  in 
social  intercourse ;  that  he  glories  in  standing 
thus  apart  as  the  chosen  of  God :  the  form  has 
done  its  duty,  it  springs  from,  and  yet  assists  the 
spirit  resting  within. 

Thus  should  every  Hebrew  rite  be  considered, 
and  reason,  not  superstition,  be  traced  as  its 
foundation.  The  Mind,  from  whom  every  law 
in  the  Pentateuch  originated,  far  exceeds  in 
wisdom  those  which  that  celestial  Mind  has 
framed  ; — and  therefore,  in  love,  He  threw  a  veil 
over  that  overpowering  light  of  wisdom ;  and, 
choosing  from  among  the  seed  of  Abraham  the 
best  and  meekest  of  His  favoured  servants :  He 
delivered  through  his  means  laws  which,  though 
proceeding  from  the  most  profound  wisdom,  were 
yet  couched  in  words  suited  to  the  weak  com- 
prehension of  His  creatures. 

Not  one  of  these  laws  has  a  mysterious,  or 
admits  of  a  double  meaning.  All  who  seek  to 
know  the  Jewish  ethics,  will  find  them  in  the  word 
of  God ;  for  it  is  to  the  ordinances  of  Scripture 


228  THE  SPIRIT  OF  JUDAISM. 

alone  we  refer.  There  may  be  some  observances 
which  superstition  and  bigotry  have  introduced, 
some  which  tarnish  and  choke  up  the  law  of 
love  which  came  direct  from  Heaven ;  but  to 
them  we  allude  not.  The  Bible  and  reason  are 
the  only  guides  to  which  the  child  of  Israel  can 
look  in  security.  The  laws  for  which  we  can 
find  no  foundation  in  the  one,  and  which  will  not 
stand  the  test  of  the  other,  need  no  farther  proof; 
they  are  not  the  dictates  of  the  law,  they  are 
wanderings  from  the  true  and  only  law,  the  in- 
ventions of  man,  and  not  the  words  of  God. 
The  Bible  gives  us  a  cause,  a  reason  for  every 
statute  it  enjoins.  It  would  have  been  sufficient 
had  man  been  desired  to  obey  simply  because 
God  willed  it ;  but  the  Eternal  would  not  thus 
blind  His  children ;  He  would  not  the  obedience 
of  ignorance  and  fear ;  and  therefore  He  con- 
descended to  inform  us  wherefore  each  law  was 
given,  that  we  might  obey  more  willingly,  and 
give  the  homage  of  the  intellect  as  well  as  the 
sacrifice  of  the  will. 

It  is  therefore 'evident  that  those  observances 
which  not  only  confine  the  soaring  spirit,  but 
frequently  occasion  ordinances  of  far  more 
weight  to  be  neglected,  and  for  which  no  reason 
can  be  assigned  save  the  ideas  of  our  ancient 
fathers,  cannot  be  compared  in  weight  and  con- 
sequence to  the  piety  of  the  heart,  which  but 


THE  SPIRIT  OF  JUDAISM.  229 

too  often  they  supersede.  To  explain  the  words 
of  Moses  and  adapt  them  to  the  comprehension 
of  all  classes  amongst  their  brethren  was,  in  all 
probability,  the  sole  intent  of  the  Hebrew  elders, 
an  intent  equally  judicious  as  praiseworthy;  but 
they  would  have  shrunk  back  in  sorrow  and 
alarm  could  they  have  known  that  in  future  ages 
their  words  would  take  the  place  of  the  word  of 
God ;  that  they  would  be  made  the  means  of 
superstition  creeping  in  amongst  us,  of  bigotry 
raising  her  dark  and  lowering  standard,  till  to- 
gether they  had  well  nigh  expelled  the  pure 
spirit  originally  pervading  the  religion  of  Moses ; 
that  the  very  rites  and  ceremonies  instituted  to 
keep  up  a  lively  remembrance  of  the  Lord 
should  be  the  very  means  of  bidding  us  forget 
Him,  as  if  religion  consisted  only  in  outward 
form. 

When  we  think  on  the  many  inconsistencies 
discoverable  in  the  mere  formalist ;  the  contra- 
dictions which  his  strict  yet  lifeless  adherence  to 
mere  ceremonial  things  and  neglect  of  the  spirit 
generally  comprise ;  when  we  know  that  they 
who  depart  from  the  faith  of  their  fathers  are 
ever*  those  reared  in  the  severest  obedience  to 


*  This  is  certainly  a  sweeping  clause,  though  there  is  a  great 
deal  of  truth  in  it ;  an  education  which  merely  looks  to  the  enforce- 
ment of  blind  obedience,  and  is  not  sedulous  to  impress  reasons  for 
outward  aids  to  religion  upon  the  mind,  cannot  from  its  very  nature 

20 


230  THE  SPIRIT  OF  JUDAISM. 

mere  forms :  we  have  quite  sufficient  evidence 
that  such  are  not  the  consequences  of  obedience 
to  the  law  of  Moses,  that  they  proceed  not  from 
the  spirit  of  religion,  which  the  forms  were  given 
to  aid  and  strengthen,  that  they  come  of  weak, 
capricious,  changeful  man,  not  from  the  immu- 
table and  eternal  God.  And  their  universal 
obedience  generally  proceeds  from  the  Hebrew 
following  in  the  steps  of  his  fathers,  without 

shield  an  Israelite  from  the  temptations  which  surround  him  when 
he  is  no  longer  in  fear  of  paternal  or  magisterial  rule.  His  obser- 
vance of  religion  hitherto  was  based  on  fear,  not  knowledge ;  and  fear 
being  removed,  he  falls  an  easy  prey  to  the  whisperings  of  interest, 
gain,  or  worldly  enjoyment.  Hence  my  friend  has  doubtlessly  seen 
many  examples  among  the  converts  of  the  Society  for  Evangelizing 
the  Jews  of  men  who  were  reared  in  the  strictest  observance  of 
forms  who,  despite  of  a  fund  of  knowledge  of  religious  lore,  such 
as  it  is,  had  not  their  soul  imbued  with  the  spirit  of  the  heavenly 
light.  But  are  they  Christians  1  By  no  means;  they  are  con- 
verts from  convenience  or  interest,  and  many  doubtlessly  would 
gladly  embrace  again  the  faith  of  their  ancestors,  did  not  pride  or 
fear  of  starvation  withhold  them.  Let  it  be  observed,  that  Chris- 
tians are  unfortunately  too  much  inclined  to  extend  the  helping 
hand  to  such  pretended  converts,  believing  them  sincere  in  their  pro- 
fession of  a  change  of  sentiment.  And  when  these  converts  have 
therefore  once  tasted  the  bounty  for  their  apostacy,  the  door  is 
closed  against  their  return,  whilst  the  necessity  for  this  bounty 
exists,  or  whilst  they  are,  as  is  generally  the  case,  disinclined  to 
labour  for  their  own  support. 

The  cause  of  these  conversions  does  not  lie  in  the  forms,  but  in 
the  absence  of  spiritual  education.  Could  all  the  teachers  and 
guides  of  our  suffering  people  be  only  induced  to  teach  the  why 
and  wherefore  when  propounding  the  observance  of  the  duties : 
these  would  be  executed  from  love  of  our  faith,  not  from  fear  of 


THE  SPIRIT  OF  JUDAISM.  231 

knowing  the  why  and  the  wherefore.  Nor  is  it 
extraordinary  that,  when  the  spirit  is  not  incul- 
cated, succeeding  generations  should  either  be- 
come yet  more  severely  bigoted  and  darkly 
superstitious,  or,  disgusted  with  a  religion  which 
brings  no  comfort,  no  support,  throw  it  off  en- 
tirely, embrace  another,  or  live  as  if  they  had  no 
God.  And  is  not  this  an  awful  consideration  ? 
Can  it  be  one  moment  imagined,  the  God  of  love 


parental  authority.  And  thus  armed  with  knowledge  of  what  is 
demanded  of  Israelites  and  imbued  with  a  firm  reliance  on  Provi- 
dence, our  young  men  and  our  maidens  might  be  exposed  to  the 
siren  notes  of  proselyte-hunters  without  falling  into  the  snare  laid 
for  their  feet. 

As  regards  the  reasons  for  abiding  by  ancestral  custom,  it  is  not, 
as  has  been  at  times  asserted,  without  cause ;  our  wise  men  found 
the  people  in  danger  of  being  overwhelmed  by  the  flood  of  gentile 
opinions,  owing  to  a  compulsory  intercourse  with  the  nations  in  their 
captivity ;  and  they  therefore  prescribed  rules  as  a  fence  for  the 
law,  to  preserve  its  spirit  from  the  assaults  of  outward  danger. 
Without  going  the  whole  length  of  claiming  permanency  for  all 
these  ordinances  of  the  elders,  we  may  assert  that  it  would  be  un- 
wise and  unsafe,  even  if  it  were  legal,  to  pull  down  the  bulwark, 
thus  erected,  with  rude  and  unskilful  hands.  Such  a  reform  would 
be  destruction,  not  improvement  Better  far  is  it  to  leave  the 
gradual  change  to  time,  upon  the  good  old  principle  of  the  ancient 
Hillel :  "  Let  Israel  alone ;  for  if  they  are  not  prophets,  they  are 
the  sons  of  prophets !"  Indeed  we  are  not  quite  so  blind  as  the 
Christians  assert  we  are;  we  have  our  faults  and  know  them  too; 
all  we  ask  is,  let  us  alone,  leave  us  to  regulate  and  improve  our 
condition ;  and  it  would  be  wonderful  if,  with  Heaven's  blessing, 
some  good  fruit  will  not  be  produced  under  the  hands  of  labourers 
who  have  never  been  wanting  when  the  exigencies  of  the  times 
demanded  their  aid. — I.  L. 


232  THE  SPIRIT  OF  JUDAISM. 

will  accept  the  religion  of  petty  ceremonies  in 
lieu  of  the  heart  which  He  so  continually  de- 
mands ?  Will  He,  who  hath  desired  the  love  of 
the  heart,  and  soul,  and  might,  be  content  with 
the  mere  offering  of  outward  form?  What  are 
the  words  of  his  righteous  servant  David,  when 
monarch  of  Israel,  and  it  was  in  his  power  to 
attend  to  all  and  every  rite  enjoined  by  Moses  ? 
"  Thou  desirest  not  sacrifice,  else  would  I  give 
it ;  thou  delightest  not  in  burnt-offering ;  the 
sacrifices  of  God  are  a  broken  spirit,  a  broken 
and  a  contrite  heart,  oh  God !  thou  wilt  not  de- 
spise." 

Two  most  important  facts  are  contained  in 
these  beautiful  verses.  In  the  first  place,  the 
Hebrew  who  thinks,  feels,  and  acts,  as  if  his  sal- 
vation depended  upon  form  alone,  as  if  his  ac- 
ceptance with  his  God  depended  entirely  and 
solely  on  lifeless  rites  in  which  the  spirit  has  no 
part,  tacitly  allows  the  truth  of  all  that  the 
Nazarene  would  urge  with  regard  to  the  neces- 
sity of  a  mediator.  If  it  were  the  mere  formula 
of  priests  and  sacrifices,*  wholly  distinct  from  the 
religion  of  the  heart,  which  made  atonement  for 
him,  and  procured  him  salvation  and  accept- 

*  Let  it  be  remembered,  that  this  is  not  the  idea  entertained  by 
our  elders,  but  only  by  those  whose  ignorance  of  our  tenets  makes 
them  look  upon  outward  aids  as  the  essentials  of  religion.  "  The 
Merciful  demands  the  heart"  is  the  Talmudic  doctrine. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  233 

ance :  the  Nazarene  has  some  room  for  his  idea 
that,  unless  we  acknowledge  and  feel  the  neces- 
sity of  an  everlasting  high  priest,  and  the  grand 
atonement  of  a  bleeding  saviour,  we  must  be 
utterly  cast  off  and  abandoned,  we  can  have  no 
hope,  no  refuge ;  and  that,  unless  we  cling  to  and 
acknowledge  him,  whom  they  allege  to  have  been 
made  an  atonement  for  the  sins  of  man,  we  must 
die  in  sin  and  be  doomed  everlastingly. 

It  is  impossible  for  the  mere  formalist  to  bring 
substantial  argument  against  this  specious  plea ; 
and  therefore  is  it  that,  when  converts  are  made, 
or  rather  when  departures  take  place  from  the 
faith  of  Israel,  (for  those  cannot  be  termed  con- 
verts who  know  nothing  of  the  religion  they 
leave,)  they  can  always  be  traced  to  the  off- 
spring of  those  who  inculcate  the  form,  to  the 
entire  neglect  of  the  true  and  pure  spirit  which 
our  God  demands. 

It  is  otherwise  with  those  who  look  on  the 
above  quoted  words  of  David,  according  to  their 
real  meaning  ;  who  can  trace  in  them,  not  alone 
the  religion  of  the  minstrel  king,  but  the  real 
intent  of  the  sacrifices  enjoined  by  Moses,- — that 
they  were  to  be  secondary  to  the  sacrifices  of  the 
heart  and  will,  that,  of  themselves,  they  were 
even  as  nothing.  If  it  were  in  the  power  of  the 
priest  to  make  atonement  for  sin,  to  wash  away 
the  guilt  of  the  transgressor  in  the  blood  of 

20* 


234  THE  SPIRIT  OF  JUDAISM. 

sacrifices :  we  should  have  a  long  account  of 
David's  formal  acts  of  penance,  of  his  seeking 
instantly  the  priest,  of  all  the  goats  and  sheep 
he  brought  up  for  sacrifices  ;  instead  of  which  we 
have  the  most  exquisite  description  of  Nathan's 
appeal,  of  the  instant  confession  and  remorse  of 
the  king,  and  of  the  touching  events  which  fol- 
lowed :  his  forgiveness,  yet  his  chastisement  in 
the  death  of  his  beloved  and  innocent  child.  No 
doubt  he  strictly  attended  to  those  rites  and 
sacrifices  which  Moses  has  instituted  in  case  of 
sin  ;  but  we  clearly  perceive  how  completely  se- 
condary they  were  by  the  absence  of  all  allusion 
to  them,  and  by  t'he  emphatic  and  touching  sim- 
plicity of  the  exclamation  in  which  he  shows  the 
insufficiency  of  all  sacrifice  for  sin,  save  that  of 
the  heart.  We  are  sometimes  apt  to  marvel, 
that  even  the  best  characters  of  the  Bible  are 
not  exempt  from  sin  ;  yet  that  very  fact  is  a  far- 
ther proof  of  our  Father's  infinite  love  and  con- 
descension. If  the  character  of  David  had  been 
wholly  good,  we  should  not  have  seen  so  clearly 
the  perfect  equity  and  love  displayed  in  God's 
dealings  with  his  creatures.  It  palpably  and 
ocularly  proves  all  that  the  prophets  of  later 
years  sought  so  perseveringly  to  inculcate  ;  that 
to  repent  humbly,  sincerely,  earnestly,  to  give 
the  sacrifice  of  a  broken  and  contrite  heart,  to 
turn  from  the  error  of  former  ways,  and  seek 


THE  SPIRIT  OF  JUDAISM.  235 

after  righteousness  with  heart  and  soul ;  firmly, 
yet  with  a  lowly  spirit,  trusting  in  the  fulness  of 
God's  love  and  tender  mercy  to  fill  up  the  defi- 
ciency, and  in  His  truth  and  righteousness  to 
make  us  righteous,  to  bow  submissively  and  re- 
signedly to  whatever  trials  He  may  inflict :  that 
this  is  all  sufficient,  He  needs  neither  "  the  flesh 
of  bulls,  nor  the  blood  of  goats,"  He  requires 
obedience,  and  no  other  atonement  nor  sacri- 
fice ;  for  the  merit  of  these  consisted  in  obedi- 
ence, and  simply  as  a  test  of  that  obedience  they 
were  instituted;  consequently,  the  plea  of  the 
Nazarene  is  of  no  avail.  We  have  no  need  of  a 
dying  saviour,  our  God  is  all  sufficient,  more 
than  sufficient  for  our  need.  And  if  we  give 
Him  that  sacrifice,  which  we  can  still  give,  if 
we  obey  every  statute,  which  in  our  present 
captive  and  wandering  state  we  can  obey :  our 
worship  is  as  acceptable  in  His  sight  as  it  was 
in  Jerusalem ;  for  it  needed  the  same  mercy  to 
purify  and  perfect  it  then  as  it  does  now. 

Yet  while  we  feel  and  acknowledge  the  insuf- 
ficiency of  form  alone:  the  sons  of  Israel  must 
beware  of  the  contrary  extreme,  and,  deeming 
that  all  consists  of  spirit  worship,  fail  in  that 
most  important  article  of  their  faith,  a  willing 
and  perfect  obedience.  If  they  adhere  not  to  the 
rites  of  their  forefathers,  they  cannot  take  unto 
themselves  the  gracious  promises  made  to  the 


236  THE  SPIRIT  OF  JUDAISM. 

children  of  Israel ;  for  their  religion  degenerates 
into  that,  which  is  termed,  natural  theology  ;  in 
a  word,  they  are  Deists  not  Hebrews,  and  they 
deprive  themselves  alike  of  faith,  hope,  and 
comfort. 

The  origin  of  this  far-spreading  evil  consists 
in  the  fatal  desire  to  draw  a  line  between  past 
and  present  Jerusalem,  and  the  countries  in 
which  we  are  scattered.  In  some  things,  indeed, 
we  may  be  compelled  to  do  so ;  but  certainly 
not  in  all.  There  are  many,  very  many  laws, 
which,  if  the  Hebrew  would  still  manifest  him- 
self as  the  first-born  of  the  Lord,  he  can  still 
implicitly  obey. 

Obedience  to  the  fifth  and  sixth  verses  of  the 
Shemang  has  fallen  into  disrepute,  because  it  is 
supposed  pharisaical,  and  only  assumed  to  at- 
tract attention.  But,  when  not  thus  abused,  the 
very  act  of  robing  ourselves  in  an  appointed  dress 
must  in  a  degree  prepare  the  mind  to  address 
its  Creator :  the  Hebrew  has  withdrawn  from 
the  world  ;  he  is  for  the  while  divided  from  his 
fellow-men  ;  his  thoughts  are  turned  to  another 
and  holier  object ;  he  does  not  rush  unprepared 
and  unthinkingly  in  the  awful  presence  ;  and  he 
may  then  hope,  his  prayers  are  purer,  more  em- 
bued  with  a  divine  spirit,  than  had  he  turned 
direct  from  the  world  unto  his  God.  But  this 
dress  was  never  intended  to  be  assumed,  except 


THE  SPIRIT  OF  JUDAISM.  237 

in  the  sacred  privacy  of  the  closet,  or  in  the 
stated  hours  of  family  devotion. 

In  the  observance  of  these  minute  forms  pub- 
licity should  be  most  carefully  avoided.  It  is 
enough,  if  to  the  world  he  demonstrate  the  pe- 
culiar holiness  of  his  religion  by  the  superiority 
of  his  moral  conduct.  The  son  of  Israel,  who 
has  been  in  early  years  awakened  to  the  spirit 
of  Judaism,  will  gladly  observe  the  minutest 
form,  which  will  assist  his  devotions,  and  chain 
his  wandering  thoughts ;  and  though  the  act  of 
attaching  the  scroll  of  the  law  to  the  door  posts 
of  his  house  may  not  be  in  any  way  connected 
with  the  strengthening  of  the  spirit :  he  will  yet 
gladly  avail  himself  of  this  command,  to  prove, 
he  fears  not  the  scorn  of  the  world's  attacking 
perhaps  this  public  manifestation  of  his  religion; 
he  rather  overcomes  it  as  a  trial  and  proof  of 
willing  obedience,  and  glories  in  thus  keeping 
himself  distinct  from  the  nations,  and  holy  unto 
his  God. 

Writing  for  professed  Hebrews,  it  is  scarcely  ne- 
cessary to  touch  on  the  laws  regarding  food  ;  yet 
these  are  those  which  are  generally  seized  upon  by 
nominal  religionists,  and  declared  to  relate  solely 
to  those  Eastern  nations  where,  even  to  this  day, 
their  disobedience  is  attended  with  disease  and 
suffering.  We  have  no  proof  in  the  word  of 
God  that  they  are,  as  some  declare,  simply  and 


238  THE  SPIRIT  OF  JUDAISM. 

solely  the  advice  of  Moses,  a  man,  to  keep  his 
followers  in  health  ;  on  the  contrary  we  have  the 
evidence  of  the  whole  Pentateuch,  ay,  and  the 
prohibitions  of  the  prophets,  to  convince  us  that 
the  same  infinite  Mercy  framed  these,  compara- 
tively trivial  as  they  are,  as  every  other  which 
His  book  contains.  Moses  could  NOT  speak  for 
himself  alone ;  he  had  no  power  to  make  mere 
human  laws ;  the  inspiration  with  which  he  was 
gifted  would  have  wholly  and  instantly  departed 
from  him,  had  he  dared  to  frame  a  single  law 
which  was  not  of  the  Lord.  To  preserve  health, 
to  keep  us  distinct  and  holy,  to  be  a  trial  of 
obedience,  —  for  these  things  they  were  origi- 
nally given ;  and  that  we  are  no  longer  in  the 
country  where  they  were  bestowed  is  of  little 
consequence.  The  one  reason  may  be  now  per- 
haps as  nothing,  the  food  in  other  countries  than 
the  East  may  be  sweet  and  wholesome  ;  but  the 
others  still  exist  in  equal,  perhaps  in  double 
force. 

The  act  of  eating  may  be  deemed  very  trifling 
and  unimportant;  but  when  indulged  in  at  the 
expense  of  disobedience,  it  surely  must  become  of 
weight ;  for  what  first  occasioned  the  influence 
of  evil?  what  tempted  Eve  to  disobey?  Was  it 
not  in  part  the  gratification  of  her  appetite  ?  for 
"  when  the  woman  saw  that  the  tree  was  good 
for  food"  she  put  forth  her  hand,  took  of  the 


THE  SPIRIT  OF  JUDAISM.  239 

fruit  thereof,  and  thereby  disobeyed.*  The  word 
of  the  Lord  has  gone  forth,  and  it  is  not  in  our 
power  to  alter  it.  Who  dare  affirm  that  the 
very  food  chosen  in  this  captive  and  degraded 
state,  is  not  a  trial  of  fidelity  and  obedience  ? 
That  which  the  Eternal  hath  spoken  will  never 
be  recalled.  It  may  be  that  ignorant,  short- 
sighted man,  may  not  know  the  reason  of  many 
ordinances  contained  in  the  Bible ;  but  that 
lowly,  childlike  faith  which  should  be  the  por- 
tion of  every  child  of  Israel,  rests  satisfied  in 
the  conviction  that  the  God  of  wisdom  has  some 
wise,  though  perhaps  secret,  end  in  all  that  He 
ordaineth:  and  consequently  the  Hebrew's  duty 
is  to  obey,  without  question,  implicitly  and  con- 
tinually. If  we  once  depart  from  the  strict  line 
of  obedience,  we  know  not  when  or  where  we 

*  This  argument,  originally  written  in  1837,  has  lately  become 
peculiarly  dear  from  its  association  with  a  young  friend  and  rela- 
tive from  whose  lips  the  same  idea  proceeded  in  support  of  the 
same  argument  last  summer,  and  is  here  recorded  simply  to  evince 
that  the  Hebrew,  even  as  the  Christian  religion,  finds  its  beatified 
resting  in  minds  of  fourteen  years.  There  is  peculiar  holiness  in 
piety  which  has  shone  through  long  months  of  suffering ;  and  when 
we  remember  that  it  was  after  months  of  peculiarly  aggravated 
suffering  he  once  emphatically  said :  "  Were  I  told  that  eating  that 
which  is  forbidden  would  restore  me  to  health  some  months  sooner 
than  were  I  to  refrain  from  doing  so,  I  would  not,  I  could  not  take 
it"  Alas,  perhaps,  ere  this  little  book  comes  forth  to  the  world 
that  blessed  spirit  may  be  lost  to  earth,  for  even  now  it  hovers  on 
the  confines  of  eternity. — Since  writing  the  above  that  spirit  has 
indeed  departed. 


240  THE  SPIRIT  OF  JUDAISM. 

may  stop.  It  is  much  easier  to  resist  tempta- 
tion, to  keep  our  feet  from  entering  the  path  of 
disobedience,  than  to  stop  the  headlong  course 
of  evil  when  once  the  path  is  entered. 

This  fact  is  demonstrated  alike  in  the  Penta- 
teuch, the  books  that  follow,  and  in  the  Pro- 
phets. The  Hebrew  is  either  commanded  to 
obey,  or  is  shown  the  evils  of  disobedience. 
What  occasioned  the  fall  of  man  ?  Disobedience. 
What  turned  Lot's  wife  into  a  pillar  of  salt  ?  Dis- 
obedience. What  caused  all  the  cruel  wars  that 
desolated  Judea  after  the  Israelites  had  obtained 
possession?  Their  disobedience  in  not  extermi- 
nating the  nations  whose  wickedness  the  Lord 
abhorred.  Why  did  the  Eternal  depart  from 
Saul  ?  Because  in  sparing  Agag  and  appropri- 
ating unto  himself  the  richest  spoils  of  the 
Amalekites  he  disobeyed.  And  the  Lord  had 
said  unto  his  people,  concerning  the  nations 
around  them,  "  Ye  shall  not  go  in  unto  them, 
neither  shall  they  come  in  unto  you ;  for  surely 
they  will  turn  away  your  heart  after  their  gods." 
Yet  Solomon,  the  son  of  David,  Solomon,  to 
whom  God  had  granted  wisdom,  riches,  power, 
even  Solomon,  disobeyed  this  command  ;  and  not 
only  did  his  glory  depart  from  him,  but  from  that 
one  act  of  disobedience  we  may  trace  all  the 
after  miseries  of  the  Jews.  Had  the  kingdom 
of  Israel  remained  united,  and  the  twelve  tribes 


THE  SPIRIT  OF  JUDAISM.  241 

been  acknowledging  but  one  sovereign,  it  might 
have  defied  the  power  of  the  destroyer.  Had 
Solomon's  heart  remained  true  unto  his  God : 
his  son  would  have  been  blessed  for  his  sake, 
even  as  he  had  been  for  David's ;  and  thus  the 
kingdoms  of  Israel  and  Judah  might  have  gone 
on  progressing  in  glory,  in  the  knowledge  of  the 
Lord,  till  it  had  attained  the  height  of  prosperity 
and  blessedness  promised  by  Moses  to  those  who 
OBEY  the  word  of  God.  Instead  of  which  the 
transgressions  of  Solomon  were  awfully  visited 
on  his  son  who  followed  in  his  evil  ways.  The 
greater  part  of  the  kingdom  was  rent  from  him  ; 
and,  from  that  time,  civil  wars  and  their  atten- 
dant miseries  desolated  Judea,  and  prepared  the 
way  for  foreign  conquerors. 

Many  other  examples  of  disobedience  and  its 
evil  consequences  might  be  drawn  from  the 
sacred  Book ;  but  to  do  so,  would  exceed  our 
limits.  It  may  be,  that  at  the  present  time  diso- 
bedience would  not  draw  down  such  manifest 
chastisement ;  but  it  is  equally  recorded  above, 
equally  subject  to  the  wrath  of  our  Father, 
whose  favour  and  whose  blessing  we  wilfully 
cast  aside. 

The  emphatic  verse :  "  Behold  I  set  before 
you  this  day  a  blessing  and  a  curse,  a  blessing 
if  ye  obey  the  commandments  of  the  Lord,  &c. 
and  a  curse,  if  ye  will  not  obey  the  word  of  the 

21 


THE  SPIRIT  OF  JUDAISM. 

Lord  your  God,"  remains  in  equal  force  now  as 
when  it  was  given ;  addressed  to  the  people  of 
Israel,  it  must  remain  valid  and  immutable,  till 
that  people  shall  cease  from  the  earth.  It  is  not 
confined  either  to  place  or  time.  Hundreds,  ay, 
thousands  of  years  have  passed  away  ;  yet  the 
nation  of  Israel  still  exists,  though  every  other, 
flourishing  when  those  words  were  spoken,  has 
crumbled  into  dust.  We  to  this  day  remain  em- 
blems of  the  power,  the  mercy,  the  justice,  the 
wrath  of  the  Almighty  ;  and  that  verse  applies 
as  forcibly  to  us  now,  as  it  did  to  our  fathers. 

Obedience  depends  neither  on  country,  time, 
nor  situation;  it  is  required  whether  we  are  free 
citizens  of  Jerusalem,  or  wanderers  and  captives 
in  the  stranger's  land ;  whether  all  things  are 
smiling  around  us,  or  dark  clouds  obscure  us  be- 
neath their  shades  ;  whether  coeval  with  Moses, 
the  present  time,  or  a  thousand  years  hence. 
And  would  we  be  still  the  first-born  of  the  Lord : 
we  must  adhere  without  hesitation  or  inquiry 
to  the  law  of  Moses — the  pure,  the  beautiful, 
and  consistent  law,  of  which  the  whole  Bible  is 
the  glorious  record. 

Obedience  extends  over  every  rank  and  sta- 
tion. We  cannot  now  bring  burnt-offerings,  and 
sacrifices  unto  the  Lord ;  but  verses  similar  to 
this  should  be  engraved  on  every  youthful  heart: 
"  Hath  the  Lord  as  great  delight  in  burnt-offer- 


THE  SPIRIT  OF  JUDAISM.  243 

ings  and  sacrifices,  as  in  obeying  the  voice  of 
the  Lord  ?  Behold  to  obey  is  better  than  sacri- 
fice, to  hearken  than  the  fat  of  rams — for  rebel- 
lion (or  disobedience)  is  as  the  sin  of  witchcraft, 
and  stubbornness  is  as  iniquity  and  idolatry." 

It  is  impossible  to  peruse  the  holy  Scriptures 
without  the  conviction  striking  home  to  every 
Hebrew  mind,  that  we  may  worship  and  love 
the  Lord  our  God,  as  fervently,  as  steadily,  as 
acceptably  to  Him  in  our  captive  state,  as  in 
Jerusalem.  And  should  we  not  sometimes  ponder 
on  these  things,  and  endeavour  by  individual 
conduct  to  uphold  the  glory  of  the  nation,  and 
assist  by  example  our  wavering  brethren  ?  The 
efforts  of  one,  or  two,  or  five,  or  ten,  will  be, 
alas !  of  little  avail,  save  for  their  own  souls. 
The  love  of  the  sons  of  Israel  for  their  faith 
should  be  such,  as  would  urge  them  to  regard 
her  welfare,  her  interest,  her  glory,  even  as  their 
own.  If  even  the  Christian  regards  us  as  a 
"  living  miracle,  as  the  living  echo  of  Heaven's 
holy  tones  from  generation  to  generation :"  in 
what  other  light  can  we  look  upon  ourselves? 
Can  we  doubt  that  our  existence  is  to  be  for 
ever  ?  "  Thus  saith  the  Lord  who  giveth  the  sun 
for  a  light  by  day,  and  the  ordinances  of  the 
moon  and  stars  for  a  light  by  night,  who  divideth 
the  sea  when  the  waves  thereof  roar :  if  these 
ordinances  depart  from  before  me,  saith  the 


244  THE  SPIRIT  OF  JUDAISM. 

Lord,  then  the  seed  of  Israel  shall  also  cease  from 
being  a  nation  before  me  for  ever.  If  the  hea- 
vens above  can  be  measured,  and  the  founda- 
tions of  the  earth  searched  out  beneath,  I  will 
also  cast  off  the  seed  of  Israel  for  all  that  they 
have  done,  saith  the  Lord."  (Jeremiah,  xxxi. 
35-37.)  "  Ye  are  my  witnesses,  saith  the  Lord, 
that  ye  may  know,  and  believe  me,  and  under- 
stand, that  I  am  He,  before  whom  there  was  no 
god  formed,  neither  shall  there  be  after  me  ;  I, 
even  I,  am  the  Lord,  and  beside  me  there  is  no 
saviour.  This  people  I  have  formed  for  myself, 
they  shall  show  forth  my  praise."  (Isaiah,  xliii. 
10,  11,  21.)  And  shall  we  refrain  from  doing  so? 
Are  we  so  insensible  to  such  blessed  privileges, 
as  blindly  to  throw  them  off?  And  although 
almost  every  page  of  the  holy  Volume  teems 
with  proofs,  that  Israel  and  Judah  are  the  chosen 
of  the  Lord,  the  people  whom  He  hath  framed 
for  Himself,  and  whose  religion  will  at  length 
extend  over  the  whole  world :  there  are  yet 
some,  who  wake  not  from  their  lethargy,  who 
wilfully  permit  the  Christians  to  believe,  we  are 
indeed  forsaken,  indeed  deprived  of  all  spirit, 
grace,  and  blessing,  and  that  theirs  is  the  reli- 
gion, which  alone  can  promise  redemption,  hope, 
and  comfort.  But  how  different  would  be  the 
tenor  of  their  thoughts  concerning  us :  did  they 
behold  the  glory  of  the  Lord  reflected  in  the 


THE  SPIRIT  OF  JUDAISM.  245 

social  and  domestic  conduct  of  every  child  of 
Israel. 

Every  Hebrew  should  look  upon  his  faith  as  a 
temple  extending  over  every  land,  to  prove  the 
immutability,  the  eternity  of  God,  the  unity  of 
His  purposes,  the  truth  of  the  past,  the  present, 
and  the  future ;  and  regard  himself  as  one  of 
the  pillars  which  support  it  from  falling  to  the 
ground,  and  adds,  however  insignificant  in  itself, 
to  the  strength,  the  durability,  and  the  beauty  of 
the  whole. 

That  we  do  not  think  enough  of  these  things 
proceeds  from  that  spirit  of  independence,  which 
would  prompt  every  man  to  worship  after  his 
own  fancy.  Religion  has  no  more  powerful  foe 
than  independence.  It  is  contrary  to  every  law 
of  nature.  Who  is  it  dare  proclaim  himself  a 
being  independent  alike  of  God  and  man  ?  Who 
dare  say  we  are  not  dependent  beings  ?  Yet  it 
is  of  little  use  acknowledging  a  God,  One  who 
frames,  upholds,  and  guides :  if  man  turn  aside 
from  His  everlasting  statutes  to  walk  in  his  own 
ways,  his,  who  himself  is  but  the  being  of  a 
day. 

Obedience  was  from  the  first  the  great  trial 
of  man ;  and  if  we  worship  God  after  our  own 
fashion,  we  rob  both  prayers  and  actions  of  their 
sweetest  savour.  Whether  Hebrew,  Christian, 
or  Mahomedan,  he  only  is  sincerely  and  ear- 
21* 


246  THE  SPIRIT  OF  JUDAISM. 

nestly  religious,  who  strictly  adheres  to  the 
statutes  contained  in  the  Book  which  each  creed 
looks  upon  as  sacred.  And  it  should  be  the 
pride  of  every  Hebrew  to  obey  the  laws  of  Moses 
implicitly,  so  unfailingly,  as  to  give  unanswer- 
able evidence  to  all  around  that  his  religion  is 
indeed  divine. 

It  may  be  that  obedience  is  more  difficult  now, 
that  all  worldly  distinctions  are  confined  to  mem- 
bers of  another*  creed,  than  were  we  in  our  own 
country,  and  had  a  king,  princes,  magistrates, 
and  situations  of  dignity  and  honour  amongst 
ourselves.  But  the  Hebrew  has  still  honour  to 
support  and  glory  to  exalt;  the  honour  of  his 
faith,  the  glory  of  his  God ;  he  is  still  one  of  a 
great  fabric  which  will  never  fall,  however  he 
may  desert  it.  The  mighty  arm  of  the  Lord 
upholds  it ;  and  were  there  but  ten  Israelites 
remaining,  then  would  from  them  spring  the 
messiah,  the  son  of  David,  "  to  wipe  away  the 
tears  from  all  faces,"  to  teach  us  the  worship  of 
holiness  and  truth ;  then  would  from  them  the 
earth  be  regenerated. 

Yet,  let  it  not  be  imagined  that,  if  it  be  the 

*  It  must  not  be  lost  sight  of,  that  this  book  was  written  by  a 
resident  of  England,  where  the  Jews  have  not  yet  been  admitted 
to  an  enjoyment  of  equal  rights ;  the  case  is  different  in  America 
and  some  states  in  Europe,  though  there  are  every  where  obstacles 
in  our  way  which  render  preferment  naturally  difficult  with  a  due 
observance  of  our  religion. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  247 

arm  of  the  Lord  which  supports  the  undying 
fabric  of  His  faith,  it  matters  not  how  His  people 
fall  from  it :  that,  whether  they  remain  faithful, 
or  for  the  sake  of  worldliness  desert  it,  this  can- 
not change  the  decrees  of  the  Eternal.  No,  in- 
deed, nothing  they  can  do  can  destroy  the  law 
— but  according  to  our  work  so  shall  be  our 
recompense.  Let  them,  therefore,  stand  firm, 
and  show  forth  the  glory  of  their  God  by  adding 
to  the  beauty  of  the  temple  He  has  framed  ;  and 
His  blessing  will  descend  like  dew  upon  their 
souls,  nourishing  while  it  refresheth,  consoling 
while  it  purifieth.  But  those  that  fall  away  will 
find  their  emblem  in  the  fallen  pillars  of  a  ruined 
shrine ;  like  them,  for  awhile,  they  may  be  ad- 
mired in  their  fallen  state,  as  converts  are  in  the 
church  they  have  adopted  ;  but  then  crumbling 
into  dust,  despised,  neglected,  scattered  like  chaff 
before  the  wind,  they  will  be  doing  dishonour 
to  the  fabric  from  which  they  have  fallen,  and 
will  add  nothing  to  their  own  beauty  or  utility. 
Even  thus  are  those  who,  either  impelled  by 
worldly  motives,  or  because  they  know  nothing 
of  their  faith,  dishonour  and  degrade  the  religion 
of  their  ancestors,  whilst  they  add  nothing  to  the 
glory  of  that  which  they  have  adopted.  Oh! 
how  great,  how  inconceivable  is  that  love  which, 
even  to  such  sinners,  holds  forth  both  promises 
and  pardon. 


248  THE  SPIRIT  OF  JUDAISM. 

In  vain  we  look  for  charity  in  those  who  have 
left  the  Jewish  nation.*  Delighted  with  them- 
selves, or  perhaps  angry  with  others  for  not  fol- 
lowing their  example,  (for  whenever  such  per- 
sons come  in  contact  with  those  who  remain 
steadily  firm,  conscience  raises  her  voice  some- 
what louder  than  they  approve  of,  and  the  anger 
she  excites  against  themselves  they  permit  to 
find  vent  on  others,)  they  seldom  lose  an  oppor- 
tunity to  bring  others  over  to  their  side,  or  en- 
deavour to  prove  their  zeal  for  their  newly  em- 
braced creed  by  the  scorn  and  contempt  which 
they  invariably  evince  towards  the  religion  of 
their  forefathers.  How  different  is  their  conduct 
from  that  of  the  sincere  and  lowly,  though  mis- 
taken follower  of  Christianity,  how  differently 
does  he  regard  the  Hebrew  to  those  who,  born 
Israelites  themselves,  may  still  have  relations, 
even  parents,  who  yet  adhere  to  the  law  of  God. 
But  in  vain  they  thus  endeavour  to  conceal  their 
descent,  the  mark  of  God  is  on  their  brows,  and 
wherever  they  may  be,  they  cannot  shake  it  off.t 

*  In  this,  as  in  every  other  rule,  there  are,  happily,  exceptions, 
as  it  has  been  peculiarly  the  author's  happy  fate  to  encounter. 
The  author  ought,  perhaps,  of  all  persons,  to  have  avoided  this 
subject — having  ever  received  distinguished  kindness  from  some 
few  who  are  unhappily  so  situated ;  but  in  writing  a  theological 
work,  it  is  the  author's  painful  duty  to  write  generally,  not  as  in- 
dividuals have  experienced. 

t  In  the  midst  of  all  his  wanderings,  and  despite  of  the  effects  of 


THE  SPIRIT  OF  JUDAISM.  249 

There  are  others,  again,  who  take  unto  them- 
selves the  supposed  glory  of  being  converts,  and 
whom  many  Christians  triumphantly  hail  as 
such,  who  can  really  boast  of  no  such  privilege ; 
placed  by  their  parents  at  Christian  schools,  at 
a  time  when  impressions  are  most  readily  im- 
bibed, they  cannot  do  otherwise  than  embrace 

climates  and  physical  changes,  the  Hebrew  has  preserved  his  pecu- 
liarity of  features  and  cast  of  countenance.  Going  over  to  the 
army  of  our  opponents  marks  us,  therefore,  but  as  traitors  to  the 
noble  cause  surrendered  to  us  as  its  natural  defenders;  and  to 
deny  our  origin  is  contradicting  the  evidence  which  our  own  coun- 
tenance presents.  "  For  unto  me  the  children  of  Israel  are  ser- 
vants ;  they  are  my  servants,  whom  I  brought  forth  out  of  the  land 
of  Egypt :  I  am  the  Lord  your  God."  (Lev.  xxv.  55.)  These  are 
the  words  of  the  law ;  and  no  one  upon  whom  the  badge  of  the 
divine  service  has  been  thrown  can  divest  himself  of  it.  The  apos- 
tate may  think  that  his  new  associates  love  and  respect  him ;  but 
he  mistakes  the  truth ;  the  intelligent  Nazarene  will  suspect  his 
sincerity,  justly  believing  that  he  would  not  have  quitted  our  com- 
munion were  ours  the  conquering  and  triumphant,  and  Christianity 
the  suffering  cause.  His  face  will  mark  him  as  the  deserter  from 
his  God ;  and  his  great-grandchildren  will  still  bear  the  evidence 
that  they  have  sprung  from  the  despised  race  of  Israel.  These  are 
not  idle  words !  they  are  the  words  of  truth  and  common  sense ! 
How  much  nobler  a  course  do  they  pursue  who  endeavour  to  bring 
honour  upon  their  ancient  lineage,  who  add  renown  to  the  blessed 
name  of  their  ancestors,  who  magnify  the  glory  of  the  law  which 
they  have  received  from  their  Maker  !  And  indeed  how  happy 
would  we  be  as  a  united  people,  if  we  all  would  contribute  our  aid 
to  improve  the  condition  of  our  brothers  in  faith,  and  act  so,  that  all 
might  acknowledge  that  our  hopes  of  better  things  are  well  founded, 
and  that  the  words  of  the  Lord  in  our  mouths  are  indeed  truths, 
truths  as  unchanging,  undying,  as  is  the  Creator  himself  who  pro- 
claimed them  as  his  will  and  law. — I.  L. 


250  THE  SPIRIT  OF  JUDAISM. 

the  doctrine  which  they  hear  continually  ex- 
plained, the  only  one  indeed  in  which  they  are 
instructed.  How  then,  in  after  life,  can  they 
take  any  credit  to  themselves,  or  deem  them- 
selves converts?  The  real  meaning  of  which 
word  appears  to  me,  simply,  examining,  studying, 
reflecting  on  both  religions,  and  the  choosing 
that  to  which  their  heart  and  judgment  respond  ; 
instead  of  which  the  Christian  religion  is  the 
only  one  which  they  have  known.  They  have 
not  been  taught  the  love  and  veneration  for  their 
ancient  faith,  which  could  strengthen  them  in 
its  observance,  and  enable  them  to  give  up  all 
worldly  distinctions,  rather  than  desert  it.  Oh ! 
why  will  not  Jewish  parents  instruct  their  chil- 
dren in  the  Jewish  faith,  or  send  them  to  Jewish 
schools,  and  shrink  in  horror  from  the  sinful  act 
of  placing  them  where,  imbibing  a  new  belief, 
they  will  on  their  return  to  the  parental  roof 
too  often  break  with  a  rude  hand  that  holy  link 
which  of  all  others  should  most  closely  entwine 
the  hearts  of  parents  and  children,  the  common 
worship  of  their  common  Father,  the  ONE  reli- 
gion of  the  ONE  and  Holy  God  !* 

*  I  have  really  nothing  to  add  to  the  impressive  remarks  of  my 
friend,  farther  than  that  it  appears  unaccountable  how  a  Jewish 
father  and  a  Hebrew  mother  can  surrender  their  children  to  the 
entire  guidance  of  a  Christian  boarding-school.  Religious  indif- 
ference must  have  gone  far  indeed,  where  such  a  betrayal  of  the 
trust  which  God  confided  to  them  in  their  children  takes  place. 


THE  SPIRIT  OF  JUDAISM.  251 

In  these  brief  remarks  on  the  great  import- 
ance of  steadily  adhering  to  form,  (for  in  the 
adhering  or  non-adhering  we  expose  ourselves 
to  the  blessing  or  the  curse  so  emphatically 
promised  by  Moses,)  our  review  of  the  two  last 
verses  of  the  Shemang  is  concluded ;  and  we 
have  now  but  to  notice  the  beautiful  union,  ob- 
servable in  the  six  verses,  forming  this  daily 

Do  they  really  believe  that,  whether  regarded  as  members  of  the 
human  family  at  large  or  as  Israelites,  they  have  thus  discharged 
the  solemn  duty  incumbent  on  them  to  fit  them,  their  charges,  for 
the  kingdom  of  Heaven  ?  Do  they  themselves  believe  in  the  faith 
of  Moses  ?  Do  they  believe  in  ONE,  unchanging,  everlasting,  im- 
mortal God  ?  Do  they  believe  that  He  will  punish  those  who 
forswear  his  kingdom  1  We  have  yet  to  learn  that  there  are  pro- 
fessing Jews  who  believe  otherwise  !  And  yet  they  can  sacrifice 
their  children  to  an  erroneous  system,  erroneous  as  we  needs  must 
deem  it,  simply  because  they  are  too  indolent  to  retain  them  under 
the  paternal  roof,  and  to  superintend  in  their  own  persons  the  edu- 
cation of  those  who  ought  to  be  prized  above  every  thing.  And 
oh !  how  can  a  man  who  deserves  in  the  least  to  be  blessed  with  a 
eon,  or  a  mother  whose  bosom  throbs  at  all  with  emotion  at  be- 
holding her  own  daughter — how  can  such  think  any  employment 
more  pleasure-bringing  than  assembling  round  them  daily  their 
own  offspring,  and  to  see  their  intellect  expanding  day  by  day  and 
hour  by  hour,  under  their  own  guidance,  at  least  under  their  own 
superintendence.  I  say  not,  that  the  parents  should  be  the  teachers ; 
for  as  the  world  is  now  constituted,  especially  in  large  commercial 
communities,  the  fathers  are  too  much  occupied  with  business  to 
have  sufficient  leisure,  even  if  the  capacity  be  not  wanting.  But 
surely  in  the  evening  hours  they  ought  to  rejoice  to  see  their 
family  circle  unbroken  around  them,  and  to  be  assured  that  the 
instruction  imparted  during  the  day  has  not  weakened  the  attach- 
ment felt  towards  the  ancient  belief  of  Israel.  But  the  mothers 
in  the  house  of  Jacob,  particularly  those  of  the  wealthier  class, 


252  THE  SPIRIT  OF  JUDAISM. 

prayer.  Each  is  distinct,  and  forms  a  complete 
study  of  itself;  yet  each  is  so  connected  with 
the  other,  that  the  whole  forms  a  more  complete 
and  summary  rule  of  life,  than  can  be  found  in 
any  other  part  of  the  Bible. 

It  is  scarcely  possible  for  the  reflecting  mind 
to  remain  insensible  to  the  precise  and  beautiful 

and  of  them  my  friend  I  believe  speaks  more  especially — surely 
they  cannot  be  so  much  the  slaves  of  pleasure  and  indolence,  as  to 
wish  their  sons  and  daughters  removed  from  their  dwelling,  so  that 
they  may  grow  up  without  experiencing  a  mother's  love,  and  caring 
in  return  little  for  maternal  authority.  But  unfortunately  there  are 
such — fathers,  who  care  not  to  see  their  sons  around  them  in  the 
hours  of  leisure ;  mothers,  who  divest  themselves  of  their  daugh- 
ters' presence  that  they  may  not  be  disturbed  in  their  amusement 
or  be  troubled  with  maternal  cares !  But  are  these  Israelites  1  are 
they  not  the  cause  of  their  children's  apostacy  ? — Yet  when  old  age 
creeps  over  them,  when  they  see  their  own  flesh  and  blood  wor- 
ship at  unholy  shrines,  calling  upon  gods  whom  our  forefathers 
feared  not :  how  will  they  curse  the  hour  when  their  negligence 
or  pride  (that  their  children  might  be  like  those  of  the  gentiles 
around  them)  counselled  them  to  banish  them,  as  it  were,  to  a 
moral  desert,  where  unbelief  or  false  belief  had  necessarily  to  sup- 
ply the  knowledge  of  our  blissful  belief. — One  excuse  they  may 
perhaps  offer,  the  want  of  good  schools  of  our  own.  But  even  this 
is  no  extenuation.  If  schools  are  wanting,  establish  them,  place 
at  their  head  men  and  women  who  fear  the  Lord  and  tremble  at 
his  word  ;  and  as  sure  as  the  sun  shines  for  a  light  by  day,  Israel- 
ites will  be  able  to  give  instruction,  and  fit  out  children  intrusted 
to  their  care  with  all  the  light  of  science  and  refinement  which 
they  can  obtain  under  gentile  guidance.  Yet  even  if  this  were 
not  so,  better  far  would  it  be  that  we  be  shut  out  from  modern 
civilization,  than  that  one  of  us  should  be  thereby  prevented  from 
bearing  his  testimony  to  the  existence  and  rule  of  the  One  true 
and  only  God  and  Saviour. — I.  L. 


THE  SPIRIT  OF  JUDAISM.  253 

arrangement  of  every  sentence,  almost  of  every 
word. 

Proclaiming  the  unity  of  our  God,  we  are 
daily  reminded  of  our  nationality,  and  all  the 
weighty  reflections  and  responsibilities  which 
that  nationality  includes.  Then  desired  to  love 
the  Lord  with  heart,  and  soul,  and  might.  It  is 
morally  impossible  to  obey  this  command,  un- 
less the  spirit  of  religion  pervade  our  every  ac- 
tion. Affections,  intellect,  springing  from  the 
pure  fount  of  light,  and  love,  must  pour  back 
their  treasures  ;  as  the  sparkling  waters  of  the 
fountain  fall  back  into  the  same  spring  from 
whence  they  rose  :  social,  domestic,  individual 
conduct,  benevolence,  charity,  every  human  vir- 
tue, are  included  in  obedience  to  the  second 
verse.  In  the  third,  the  ten  commandments  are 
recalled  to  rest  on  our  hearts,  that  we  may  re- 
member them  to  do  them.  In  the  fourth,  the 
duty  of  religious  instruction,  of  strengthening 
our  inward  thoughts  on  this  momentous  subject 
by  conversation,  and  of  encouraging  the  spirit  of 
piety  to  pervade  even  those  amusements  which 
we  may  deem  profane,  all  are  strongly  incul- 
cated. And  lastly,  lest  the  spirit  thus  enforced 
should  fade  away  and  die  in  our  wavering  hearts, 
adherence  and  obedience  to  instituted  form  are 
positively  commanded.  We  cannot  fail  to  per- 
ceive by  the  arrangement  of  this  brief,  yet  per- 

22 


254-  THE  SPIRIT  OF  JUDAISM. 

feet  portion  of  our  law,  how  closely  and  firmly 
the  spirit  is  united  with  the  form  ;  and  that, 
would  we  be  Israelites  indeed,  not  merely  such 
in  name,  the  command,  implied  in  the  arrange- 
ment as  well  as  precept,  MUST  be  obeyed.  The 
heart  must  be  wholly  given  to  the  Lord ;  yet  still 
the  instituted  form  must  be  obeyed,  as  strictly 
and  steadily  as  our  scattered  state  will  permit. 
As  both  are  here  indivisibly  connected  :  so  is  it 
evident,  the  religion  of  no  Hebrew  is  perfect, 
unless  the  form  be  hallowed  by  the  spirit,  the 
SPIRIT  quickened  by  the  FORM. 

When  this  is  done,  when  we  behold  the  union 
of  religion  and  morality,  as  the  God  of  heaven 
intended  ;  when  all  that  is  here  comprised  is 
indeed  obeyed ;  when  we  behold  Hebrew  parents 
bringing  up  their  children  in  the  fear  of  the 
Lord,  and  according  to  the  law  of  Moses, — the 
Bible  read,  studied,  alike  in  English,  as  in  our 
own  language,  and  believed  by  every  Israelite, 
male  or  female ;  when  the  Sabbath-day  is  hal- 
lowed, the  love  of  interest  and  money,  giving 
place  to  the  pure  love  of  God ;  worldly  ambition 
set  at  nought,  when  it  can  only  be  gratified  at 
the  expense  of  Judaism ;  when  the  Jewish  nation 
glories  in  her  captive  state  as  a  proof,  she  is  the 
chosen  of  the  Lord,  and  hails  the  fulfilment  of 
these  awful  threatenings  as  convincing  evidence, 
that  the  glorious  promises  will  be  with  equal 


THE  SPIRIT  OF  JUDAISM.  255 

truth  fulfilled  ;  when  such  things  are :  then  in- 
deed may  we  hope  that  the  period  of  our  re- 
demption is  drawing  nigh,  our  release  from 
captivity  at  hand,  the  advent  of  our  Messiah 
approaching, — when  every  remaining  prophecy 
shall  be  gloriously,  blessedly,  fully,  accomplished, 
•  When  the  ransomed  of  the  Lord  shall  return 
and  come  to  Zion  with  songs  and  everlasting 
joy;  when  they  shall  obtain  joy  and  gladness, 
and  sorrow  and  sighing  shall  flee  away." 


THE    E  >•  ix 


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